# On Elijah and Fasting - Author: [Ambrose](https://sophiascriptura.com/fathers/authors/ambrose/) - Latin title: *De Helia et ieiunio* - Date: ca. 387-390 (approximate) - Source: Karl Schenkl, ed., Sancti Ambrosii opera, pars II, CSEL 32.2 (Vienna: Tempsky, 1897), digital text OpenGreekAndLatin/csel-dev (Latin text: Schenkl/Petschenig, CSEL 32.2, digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Karl Schenkl, ed., CSEL 32.2 (Vienna: Tempsky, 1897) - Work page: https://sophiascriptura.com/fathers/ambrose-helia/ - Passages: 85 ## On Elijah and Fasting 1 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-1 - Source: CSEL 32.2:411–412 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: As Lent approaches, Ambrose calls the faithful to the contest of fasting, in which Christ, tempted with bread, first won the victory. ### Latin text Diuinum ad patres resultauit oraculum, ut, cum egrederentur ad bellum, tuba canerent, cuius sonitu dominus reminisceretur populi sui, quo petitum conferret auxilium plus quae misericordiae suae incentiua cognoscens, et in diebus laetitiae suae, in numeniis suis concinerent tubarum sono. unde et Dauid ait: canite in initio mensis tuba, in die frequenti sollemnitatis uestrae. ueniet igitur nobis dies sollemnitatis et iam adpropinquat. canamus tuba tamquam in proelium progredientes, canamus tuba, ut adnuntiemus sollemnitatis diem. simul nobis et certamen imminet et uictoria repromittitur. uictoria nostra crux Christi est, tropaeum nostrum pascha est domini Iesu. sed ille ante est proeliatus, ut uinceret, non quo ipse egeret certamine, sed ut nobis formam bellandi ante praescriberet et postea daret gratiam triumphandi. certamen nostrum ieiunium est. denique ieiunauit saluator, et sic ad eum temptator accessit. et primum gulae direxit spiculum dicens: si filius dei es, dic lapidi huic, ut panis fiat. ille cibum uelut escam laquei praetendit, ut sic inlaquearet adpetentiam corporalem, dominus ieiunium praetulit, ut laqueos temptatoris, ut uincula dissolueret. denique sic habes scriptum: non in solo pane uiuit homo, sed in omni uerbo dei. illo laqueo Adam fuerat strangulatus, hac absolutione diabolicae quaestionis omnis homo est liberatus. ### English translation (Claude) A divine oracle resounded to the fathers, that when they went out to war they should sound the trumpet, at whose sound the Lord would remember his people, so as to grant the help asked, recognizing the more what moves his mercy; and that on the days of their gladness, at their new moons, they should sing together with the sound of trumpets. Hence David too says: 'Sound the trumpet at the beginning of the month, on the crowded day of your feast.' The day of our feast, then, will come, and it is already drawing near. Let us sound the trumpet as those going forth to battle; let us sound the trumpet to announce the day of the feast. At once both a contest threatens us and victory is promised us. Our victory is the cross of Christ; our trophy is the Pasch of the Lord Jesus. But he fought first, in order to conquer, not because he himself needed the contest, but to prescribe for us first the pattern of fighting and afterward to give the grace of triumph. Our contest is the fast. Indeed the Savior fasted, and so the tempter came to him. And first he aimed the dart of gluttony, saying: 'If you are the Son of God, tell this stone to become bread.' He held out food like the bait of a snare, so as to snare bodily appetite; the Lord preferred the fast, to undo the snares and the chains of the tempter. Indeed you have it written thus: 'Man does not live by bread alone, but by every word of God.' By that snare Adam had been strangled; by this answer to the devil's question every man has been set free. ### Scripture references - Num 10:9: allusion, high confidence - Num 10:10: allusion, high confidence - Ps 81:3 (80:4 LXX): quotation, high confidence - Matt 4:2: allusion, high confidence - Matt 4:3: quotation, high confidence - Matt 4:4: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 1.1 (Homilies and Sermons): allusion, low confidence ### Translation notes - The work was preached at the beginning of Lent. Ambrose draws throughout on Basil's homilies on fasting (Homilies 1–2) and against drunkards (Homily 14). ### Citation (SBL) Ambrose, Hel. 1 (CSEL 32.2:411–412; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/1). ## On Elijah and Fasting 2 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-2 - Source: CSEL 32.2:412–413 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Elijah, fasting, shut heaven against Ahab's idolatrous people, while the widow of Zarephath, who preferred devotion to food, was fed. ### Latin text Magna uirtus ieiunii, denique tam speciosa militia est, ut ieiunare delectaret et Christum, tam ualida, ut ad caelum homines eleuaret. et ut humanis magis quam diuinis utamur exemplis, de Heliae ieiuno ore uox missa caelum clausit sacrilego populo Judaeorum. etenim cum a rege Achab altare esset idolo constitutum, ad uerbum prophetae tribus annis et sex mensibus ros pluuiae non cecidit super terram. digna poena, quae intemperantiam congrue coherceret, ut caelum inpiis clauderetur, qui terrena polluerant. dignum etiam, ut ad condemnationem regis sacrilegi propheta ad uiduam in Sarepta Sidoniae mitteretur, quae quoniam deuotionem cibo praetulit, meruit ut ariditatis publicae sola non sentiret aerumnam. itaque non defecit hydria polenta, cum torrentis fluenta deficerent. ### English translation (Claude) Great is the power of fasting; indeed it is so fine a warfare that it delighted even Christ to fast, so strong that it raised men to heaven. And to use human rather than divine examples: a voice sent from Elijah's fasting mouth shut heaven against the sacrilegious people of the Jews. For when King Ahab had set up an altar to an idol, at the prophet's word the dew of rain did not fall on the earth for three years and six months. A fitting punishment, to restrain intemperance suitably, that heaven should be shut to the ungodly who had polluted earthly things. Fitting too that, to the condemnation of the sacrilegious king, the prophet should be sent to the widow in Zarephath of Sidon, who, because she preferred devotion to food, deserved alone not to feel the hardship of the general drought. So the jar of meal did not fail, when the streams of the brook failed. ### Scripture references - 1 Kgs 16:32: allusion, high confidence - 1 Kgs 17:1: allusion, high confidence - Luke 4:25: allusion, high confidence - Jas 5:17: allusion, high confidence - 1 Kgs 17:9: allusion, high confidence - 1 Kgs 17:16: allusion, high confidence - 1 Kgs 17:7: allusion, high confidence ### Translation notes - The description of Ahab's people as 'the sacrilegious people of the Jews' is Ambrose's own and is translated as written. ### Citation (SBL) Ambrose, Hel. 2 (CSEL 32.2:412–413; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/2). ## On Elijah and Fasting 3 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-3 - Source: CSEL 32.2:413 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Elijah's miracles and his ascension were the fruit of fasting, by which he lived a heavenly life on earth. ### Latin text quid eius reliqua contexam? ieiunus filium uiduae ab inferis resuscitauit, ieiunus pluuias ore deposuit, ieiunus ignis deduxit e caelo, ieiunus curru raptus ad caelum et quadraginta dierum ieiunio diuinam adquisiuit praesentiam. tunc denique plus meruit, quando amplius ieiunauit. ieiuno ore statuit fluenta Iordanis et redundantis fluminis alueum repente siccatum puluerulento transmisit uestigio. merito illum dignum caelo diuina iudicauit sententia, ut cum ipso raperetur corpore, quoniam caelestem uitam uiuebat in corpore et supernae usum conuersationis exhibebat in terris. ### English translation (Claude) Why should I weave in the rest of his deeds? Fasting, he raised the widow's son from the dead; fasting, he brought down rain by his word; fasting, he brought down fire from heaven; fasting, he was snatched up to heaven in a chariot; and by a fast of forty days he gained the divine presence. Indeed he deserved more when he fasted more. With fasting mouth he stopped the streams of the Jordan and crossed the bed of the overflowing river, suddenly dried, with dusty step. Rightly the divine sentence judged him worthy of heaven, so that he was snatched up with his very body, since he lived a heavenly life in the body and showed on earth the practice of the life above. ### Scripture references - 1 Kgs 17:22: allusion, high confidence - 1 Kgs 18:45: allusion, high confidence - 1 Kgs 18:38: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - 2 Kgs 2:8: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 3 (CSEL 32.2:413; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/3). ## On Elijah and Fasting 4 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-4 - Source: CSEL 32.2:413–414 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting is the life of angels and the step to God, by which Elijah ascended and John the Baptist lived like an angel. ### Latin text Quid est enim ieiunium nisi substantia et imago caelestis? ieiunium refectio animae, cibus mentis est, ieiunium uita est angelorum, ieiunium culpae mors, excidium delictorum, remedium salutis, radix gratiae, fundamentum est castitatis. hoc ad deum gradu citius peruenitur, hoc gradu Helias ascendit ante quam curru, hanc hereditatem sobrietatis abstemiae ad caelum abiens discipulo dereliquit, in hac uirtute et spiritu Heliae uenit Iohannes. denique in deserto et ille uacabat ieiuniis; esca autem eius erat locustae et mei siluestre. et ideo qui uitae humanae possibilitatem continentia supergressus fuerat, non homo, sed angelus aestimatus est. de ipso legimus: etiam plus quam propheta. hic est, de quo scriptum est: ecce mitto angelum meum ante faciem tuam, qui praeparabit uiam tuam ante te. quis humana uirtute equos igneos, currus igneos potuisset ascendere, regere aerios currus nisi qui naturam humani corporis incorruptibilis ieiunii uirtute mutasset? ### English translation (Claude) For what is fasting but a heavenly substance and image? Fasting is the refreshment of the soul, the food of the mind; fasting is the life of angels, the death of guilt, the destruction of offenses, the remedy of salvation, the root of grace, the foundation of chastity. By this step one comes more quickly to God; by this step Elijah ascended before he did by the chariot; this inheritance of sober abstinence he left to his disciple as he went to heaven; in this virtue and spirit of Elijah came John. Indeed he too gave himself to fasts in the desert, and his food was locusts and wild honey. And therefore he who by continence had surpassed the capacity of human life was thought not a man but an angel. Of him we read: 'Even more than a prophet.' This is he of whom it is written: 'Behold, I send my angel before your face, who will prepare your way before you.' Who by human power could have mounted fiery horses and fiery chariots and steered chariots of the air, but one who had changed the nature of the human body by the power of incorruptible fasting? ### Scripture references - 2 Kgs 2:9: allusion, high confidence - Luke 1:17: allusion, high confidence - Matt 3:4: allusion, high confidence - Matt 11:9: quotation, high confidence - Matt 11:10: quotation, high confidence - Mal 3:1: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence ### Extrabiblical texts - Basil, Hom. 1.9 (Homilies and Sermons): allusion, low confidence ### Citation (SBL) Ambrose, Hel. 4 (CSEL 32.2:413–414; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/4). ## On Elijah and Fasting 5 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-5 - Source: CSEL 32.2:414–415 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Let us imitate Elijah by seeking the food of the mind, doing God's will, which is the food of angels. ### Latin text sed de Heliae gestis plurima iam frequenti diuersorum librorum sermone digessimus et cauendum arbitror, ne in eadem recurramus, cum praesertim in opere suo ipse laudetur. imitemur ergo illum et eam escam quaeramus, cuius uirtute diebus ac noctibus progredi ad supernorum possimus cognitionem. non enim omnis esca materialis nec omnis cibus corporalis: est cibus mentis, ut diximus, quo epulantur animae, de quo ait dominus: meus cibus est, ut faciam uoluntatem patris mei, qui in caelis est. hic cibus angelorum, ut diuino famulentur imperio. nulla illis cura mensarum, nullus conuiuiorum usus, nullae repositae epulae, nullus uini potus aut sicerae, nulla distentio corporis, nulla uentris offensio. ### English translation (Claude) But we have already set out a great deal about Elijah's deeds in frequent discussion in various books, and I think we must take care not to return to the same things, especially since he is praised in his own work. Let us imitate him, then, and seek that food by whose strength we may advance day and night to the knowledge of things above. For not all food is material, nor all nourishment bodily: there is a food of the mind, as we have said, on which souls feast, of which the Lord says: 'My food is to do the will of my Father who is in heaven.' This is the food of angels, that they serve the divine command. They have no concern with tables, no use of banquets, no stored-up dishes, no drinking of wine or strong drink, no distension of the body, no trouble of the belly. ### Scripture references - 1 Kgs 19:8: allusion, medium confidence - John 4:34: quotation, high confidence ### Citation (SBL) Ambrose, Hel. 5 (CSEL 32.2:414–415; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/5). ## On Elijah and Fasting 6 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-6 - Source: CSEL 32.2:415–416 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting is as old as creation: the first five days were a fast, and eating began only on the sixth, when the work of creation ceased. ### Latin text Itaque ne terrenum quis aut nouellum putet esse ieiunium, primus usus mundi a ieiunio coepit, quando lux clara resplenduit. secundus dies ieiunio, quando caeli factum est firmamentum. tertio die terra pabulum germinauit, natura obsequium praebuit: ieiunium tamen caelestis disciplina seruabat. quarto die luminaria facta sunt solis et lunae: et adhuc ieiunium. quinto produxerunt aquae repentia animarum uiuarum et uolatilia super terram secundum firmamentum caeli, et uidit deus quia bona sunt. et benedixit ea deus dicens: crescite et multiplicamini et replete aquas, quae sunt in mari, et uolatilia multiplicentur super terram: et adhuc ieiunium. denique benedixit ea scriptum est et dixit: crescite, non dixit: edite et manducate. sexto die bestiae sunt creatae et cum bestiis orta edendi potestas est et usus escarum. ubi cibus coepit, ibi finis factus est mundi, ibi coepit sua incrementa nescire, ibi coeperunt diuina circa eum opera feriari. quo indicio declaratum est quod per cibos mundus haberet imminui, per quos desiit augeri. nemo delictum sciebat, nemo poenam timebat, nemo nouerat mortem. ### English translation (Claude) So, lest anyone think fasting earthly or recent, the first use of the world began with fasting, when bright light shone forth. The second day was for fasting, when the firmament of heaven was made. On the third day the earth sprouted fodder, nature offered its service; yet the heavenly discipline kept the fast. On the fourth day the lights of sun and moon were made: and still a fast. On the fifth the waters brought forth creeping things of living souls and birds over the earth along the firmament of heaven, and God saw that they were good. And God blessed them, saying: 'Increase and multiply and fill the waters that are in the sea, and let the birds multiply on the earth': and still a fast. Indeed it is written that he blessed them and said: 'Increase'; he did not say: 'Eat and consume.' On the sixth day the beasts were created, and with the beasts arose the power of eating and the use of foods. Where food began, there an end was made of the world; there it began not to know its increase; there the divine works concerning it began to rest. By this sign it was declared that the world would be diminished by foods, by which it ceased to be increased. No one knew offense, no one feared punishment, no one knew death. ### Scripture references - Gen 1:3: allusion, high confidence - Gen 1:6: allusion, high confidence - Gen 1:11: allusion, high confidence - Gen 1:14: allusion, high confidence - Gen 1:20: allusion, high confidence - Gen 1:21: allusion, high confidence - Gen 1:22: quotation, high confidence - Gen 1:24: allusion, high confidence - Gen 1:29: allusion, high confidence ### Extrabiblical texts - Basil, Hom. 1.3 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 3. ### Citation (SBL) Ambrose, Hel. 6 (CSEL 32.2:415–416; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/6). ## On Elijah and Fasting 7 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-7 - Source: CSEL 32.2:416–417 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The first law in paradise was a law of fasting, and the first sin came through eating; gluttony expelled man from paradise, abstinence recalls him. ### Latin text plantauit dominus paradisum ad gratiam beatorum, posuit ibi hominem operari et custodire eum et, uti sciamus non esse nouellum ieiunium, primum illic legem constituit de ieiunio; sciebat enim quod per escam culpa haberet intrare. prima poena de ieiunii praeuaricatione dicente mandato dei: de ligno quod est scientiae boni et mali non edetis; qua die autem manducaueritis ex eo morte moriemini. eo usque autem nemo praeuaricari nouerat, ut adhuc orta non esset quae prima est praeuaricata indictum abstinentiae. lex a domino deo, praeuaricatio legis a diabolo: culpa per cibum, latebra post cibum: cognitio infirmitatis in cibo, uirtus firmitatis in ieiunio. denique quamdiu interdictis abstinuerunt, nesciebant esse se nudos: posteaquam manducauerunt de interdicta arbore, nudatos se esse cognouerunt. merito ergo mulier, ubi culpae agnouit auctorem, interrogata: serpens persuasit mihi, et manducaui. serpens gulam suadet, dominus ieiunare decernit. denique ipse ait: ieiunate et orate, ne intretis in temptationem. itaque gula de paradiso regnantem expulit, abstinentia ad paradisum reuocauit errantem., ### English translation (Claude) The Lord planted paradise for the grace of the blessed, placed man there to work and guard it, and, so that we may know that fasting is not recent, he first established there a law about fasting; for he knew that guilt would enter through food. The first punishment concerned transgression of the fast, the command of God saying: 'Of the tree of the knowledge of good and evil you shall not eat; on the day you eat of it you shall die the death.' Until then no one knew how to transgress, so much so that she who first transgressed the prohibition of abstinence had not yet been born. The law is from the Lord God, the transgression of the law from the devil; guilt through food, hiding after food; the knowledge of weakness in food, the strength of firmness in fasting. Indeed, as long as they abstained from what was forbidden, they did not know they were naked; after they ate of the forbidden tree, they knew they had been stripped. Rightly, then, the woman, when she recognized the author of the guilt, being asked, said: 'The serpent persuaded me, and I ate.' The serpent urges gluttony, the Lord decrees fasting. Indeed he himself says: 'Fast and pray, that you may not enter into temptation.' So gluttony drove the ruler out of paradise, abstinence called the wanderer back to paradise. ### Scripture references - Gen 2:8: allusion, high confidence - Gen 2:15: allusion, high confidence - Gen 2:17: quotation, high confidence - Gen 3:7: allusion, high confidence - Gen 3:13: quotation, high confidence - Matt 26:41: allusion, medium confidence ### Extrabiblical texts - Basil, Hom. 1.4 (Homilies and Sermons): allusion, low confidence ### Translation notes - 'Fast and pray, that you may not enter into temptation' combines Matt 26:41 (watch and pray) with fasting; the form is Ambrose's. Compare Basil, Homily 1 on Fasting 3–4. ### Citation (SBL) Ambrose, Hel. 7 (CSEL 32.2:416–417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/7). ## On Elijah and Fasting 8 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-8 - Source: CSEL 32.2:417 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: God's words 'Adam has become like one of us' are spoken in irony: aspiring to be divine, Adam fell beneath himself and was clothed in skin. ### Latin text Et dixit deus: ecce Adam factus est tamquam unus ex nobis. inridens utique deus, non adprobans dicit, hoc est: putabas te similem fore nostri? quia uoluisti esse quod non eras, destitisti esse quod eras. itaque, dum supra te esse adfectas, infra te esse coepisti. denique uestiuit eum tunica pellicia prius et sic ait: ecce Adam, quasi dicat: ecce amictus tuus, ecce dignum indumentum tuum, hic te uestitus decet. qui diuina affectant tali digni habentur ornatu. ecce quo te tua culpa deduxit, ecce nunc in hac tunica pellicia tamquam unus ex nobis aperuisti oculos. circumspice diligenter: nudum te aspicis, quem uestitum putabas. ### English translation (Claude) 'And God said: Behold, Adam has become like one of us.' God says this surely in mockery, not approval; that is: Did you think you would be like us? Because you wanted to be what you were not, you ceased to be what you were. So while you aspire to be above yourself, you have begun to be beneath yourself. Indeed he first clothed him with a tunic of skin, and then said: 'Behold Adam,' as if to say: Behold your clothing, behold your fitting garment; thus clothed you are seemly. Those who aspire to divine things are held worthy of such an adornment. Behold where your guilt has brought you; behold, now in this tunic of skin, like one of us, you have opened your eyes. Look around carefully: you see yourself naked, who thought yourself clothed. ### Scripture references - Gen 3:22: quotation, high confidence - Gen 3:21: allusion, high confidence - Gen 3:5: allusion, high confidence - Gen 3:7: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 8 (CSEL 32.2:417; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/8). ## On Elijah and Fasting 9 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-9 - Source: CSEL 32.2:417–418 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting covers the soul that sin has stripped, as grace and repentance cover sin and the Lord clothes those who fast with light. ### Latin text gula ergo nudos facit, ieiunia operiunt et exutos. unde dominus ait: operui in ieiunio animam meam. bonum operimentum quod et animam tegit, ne a temptatore deprehendatur, ne a temptatore nudetur. bonum uelamen quod tegit culpam, tegit abstinentia, tegit gratia; beati enim quorum remissae sunt iniquitates et quorum tecta sunt peccata. tegit gratia, dum remittit et omnem abolet errorem: tegit abstinentia, dum obumbrat uitium et maesto abscondit affectu atque extenuat paenitendo. etenim ieiunium et elimosyna a peccato liberant. opertus erat Adam uirtutum uelamine priusquam praeuaricaretur. sed tamquam exutus praeuaricatione uidit esse se nudum, quia indumentum quod habebat amiserat. in diebus enim ieiuniorum uestrorum orietur inquit tibi matutinum lumen tuum et sanitas tua matura orietur et praecedet ante te iustitia et circumdabit te maiestas domini. bonum uestimentum lux. scriptum est enim: circumdatus luce sicut uestimento. bonum uestimentum, quando circumdat dominus et operit ieiunantes. ### English translation (Claude) Gluttony, then, makes us naked; fasts cover even those who have been stripped. Hence the Lord says: 'I covered my soul with fasting.' A good covering, which covers the soul too, so that it is not caught by the tempter, not stripped by the tempter. A good veil, which covers guilt: abstinence covers, grace covers; for 'blessed are they whose iniquities are forgiven and whose sins are covered.' Grace covers when it forgives and abolishes every error; abstinence covers when it overshadows vice and hides it with a sorrowful disposition and diminishes it by repentance. For fasting and almsgiving free from sin. Adam was covered with the veil of the virtues before he transgressed. But as one stripped by transgression, he saw that he was naked, because he had lost the garment he had. 'For in the days of your fasts,' it says, 'your morning light will rise for you, and your health will rise quickly, and righteousness will go before you, and the majesty of the Lord will surround you.' Light is a good garment. For it is written: 'Surrounded with light as with a garment.' A good garment, when the Lord surrounds and covers those who fast. ### Scripture references - Ps 69:10 (68:11 LXX): quotation, high confidence - Ps 32:1 (31:1 LXX): quotation, high confidence - Isa 58:8: quotation, high confidence - Ps 104:2 (103:2 LXX): quotation, high confidence ### Extrabiblical texts - Tob 12:8 (Tobit): allusion, high confidence ### Translation notes - 'I covered my soul with fasting' is Ps 69:10 in the Greek/Old Latin form. 'Fasting and almsgiving free from sin' echoes Tob 12:8–9. Isa 58:8 is quoted in a free form ('in the days of your fasts'). ### Citation (SBL) Ambrose, Hel. 9 (CSEL 32.2:417–418; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/9). ## On Elijah and Fasting 10 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-10 - Source: CSEL 32.2:418–419 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Noah was drunk through ignorance of wine, which he had just discovered; his example teaches sobriety and wine's use as a remedy. ### Latin text Nudatus erat Noe, quando inebriatus est: texit eum pietas filiorum. at nudatus erat per ignorantiam, non per intemperantiam; adhuc enim uinum nesciebatur. in principio generis humani ignorabatur ebrietas. primus uineam ipse plantauit: dedit naturam, ignorauit potentiam. itaque uinum nec suo pepercit auctori. quid mirum si, cum dominus ipse creaturas suas laudauerit, et iste miratus est? itaque cum delectaret eum reperti muneris gratia, temptauit uehementior creatura insuetos senis artus, turbauit noua potio. dormitauerunt inquit qui ascenderunt equos. ascendit corporis uoluptates: et iustus obdormiuit. sed illius ebrietas nobis suadet sobrietatem. semel enim inebriatus est Noe; ubi uero malum ebrietatis agnouit, inuentum suum ad remedium temperauit, non effudit ad uitium. unde apostolus ait: uino modico utere propter frequentes tuas infirmitates. ### English translation (Claude) Noah was stripped when he became drunk; the devotion of his sons covered him. But he was stripped through ignorance, not intemperance; for wine was still unknown. At the beginning of the human race drunkenness was unknown. He himself first planted a vineyard: he gave it its nature, he did not know its power. So the wine did not spare even its own author. What wonder if, when the Lord himself praised his creatures, he too admired it? So when the grace of the gift he had found delighted him, the stronger creature tempted the old man's unaccustomed limbs; the new drink disturbed him. 'They slumbered,' it says, 'who mounted horses.' He mounted the pleasures of the body: and the just man fell asleep. But his drunkenness persuades us to sobriety. For Noah was drunk once; but when he recognized the evil of drunkenness, he tempered his discovery for a remedy and did not pour it out for vice. Hence the apostle says: 'Use a little wine because of your frequent illnesses.' ### Scripture references - Gen 9:20: allusion, high confidence - Gen 9:21: allusion, high confidence - Gen 9:23: allusion, high confidence - Ps 76:6 (75:7 LXX): quotation, high confidence - 1 Tim 5:23: quotation, high confidence ### Extrabiblical texts - Basil, Hom. 1.5 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 5. ### Citation (SBL) Ambrose, Hel. 10 (CSEL 32.2:418–419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/10). ## On Elijah and Fasting 11 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-11 - Source: CSEL 32.2:419 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Slavery began with Noah's drunkenness and Ham's mockery; wine harms the onlookers even more than the drinker. ### Latin text manebat antequam uinum inueniretur omnibus inconcussa libertas; nemo sciebat a consorte naturae suae obsequia seruitutis exigere. non esset hodie seruitus, si ebrietas non fuisset. oprepserat quidem fraternae praelationis inuidia, manebat tamen adhuc paternae pietatis reuerentia. laesa pietas est, dum ridetur ebrietas. non illis itaque solis nocent uina quos temptant, sed et illis amplius quorum oculis temulenta ebriorum membra nudantur. hinc risus inreuerens nascitur, hinc libido flammatur, ut multo maiore temulentia eos uina perturbent quorum oculos ac mentem inebriauerint quam quorum membra prostrauerint. ### English translation (Claude) Before wine was discovered, freedom remained unshaken for all; no one knew how to demand the services of slavery from a sharer of his own nature. There would be no slavery today if there had been no drunkenness. Envy at a brother's preference had indeed crept in, yet reverence for a father's dignity still remained. Piety was wounded when drunkenness was laughed at. So wine harms not only those whom it tempts, but even more those before whose eyes the drunken limbs of the drunk are bared. Hence irreverent laughter is born, hence lust is inflamed, so that wine disturbs with much greater drunkenness those whose eyes and minds it has made drunk than those whose limbs it has laid low. ### Scripture references - Gen 9:22: allusion, high confidence - Gen 9:25: allusion, high confidence - Gen 4:5: allusion, low confidence ### Extrabiblical texts - Basil, Hom. 1.5 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 5. ### Citation (SBL) Ambrose, Hel. 11 (CSEL 32.2:419; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/11). ## On Elijah and Fasting 12 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-12 - Source: CSEL 32.2:419–420 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Lot's drunkenness led to incest with his daughters. ### Latin text Legimus etiam quod patrem Loth inebriauerint filiae in eo monte, ad quem timentes incendia Sodomitana confugerant et habitabant in spelunca. conuenit ebrietati atque concurrit aetas, sexus. solitudo, locus ferarum magis latibulis quam humanis aptior domiciliis. fuit itaque ebrietas origo incesti, pessimae generatricis partus deterior. ### English translation (Claude) We read also that Lot's daughters made their father drunk on that mountain to which they had fled in fear of the fire of Sodom, and where they lived in a cave. Age, sex, solitude, and a place fitter for the lairs of wild beasts than for human dwellings agreed and conspired with drunkenness. So drunkenness was the origin of incest, the offspring worse than its very bad mother. ### Scripture references - Gen 19:30: allusion, high confidence - Gen 19:32: allusion, high confidence - Gen 19:33: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 12 (CSEL 32.2:419–420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/12). ## On Elijah and Fasting 13 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-13 - Source: CSEL 32.2:420 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Abraham served no wine to his heavenly guests, since there was no place for sin where the Lord was present. ### Latin text at non Abraham uinum in suo conuiuio ministrabat: immolabat uitulum et butyrum. et lac etiam angelis hospitibus exhibebat — caeli dominum, mundi agnoscebat auctorem —; uinum enim exhibere non poterat. sed recte illic deerat materia peccati, ubi erat remissio peccatorum. ### English translation (Claude) But Abraham did not serve wine at his banquet: he sacrificed a calf and offered butter and milk too to his angelic guests — he recognized the Lord of heaven, the author of the world — for he could not offer wine. And rightly the material of sin was absent there, where there was the remission of sins. ### Scripture references - Gen 18:7: allusion, high confidence - Gen 18:8: allusion, high confidence ### Translation notes - Gen 18:8 mentions no wine; the conclusion is Ambrose's. ### Citation (SBL) Ambrose, Hel. 13 (CSEL 32.2:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/13). ## On Elijah and Fasting 14 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-14 - Source: CSEL 32.2:420 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: John the Baptist abstained from wine; drunkenness overcame Noah and Lot, who had survived flood and fire while they fasted. ### Latin text denique adnuntiauit eum Iohannes neque manducans panem neque bibens uinum; qui enim Christum adnuntiat ab omni uitiorum incentiuo praestare se debet. alienum. uicit igitur sanctum Noe uel etiam Loth Abrahae nepotem ebrietas, quorum alter, cum ieiunaret, diluuio superstes fuit, alter incendio. ### English translation (Claude) Indeed John, who announced him, neither ate bread nor drank wine; for one who announces Christ ought to keep himself apart from every incitement of the vices. Drunkenness, then, overcame holy Noah and also Lot, Abraham's nephew; the one of whom, while he fasted, survived the flood, the other the fire. ### Scripture references - Luke 7:33: allusion, high confidence - Luke 1:15: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 14 (CSEL 32.2:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/14). ## On Elijah and Fasting 15 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-15 - Source: CSEL 32.2:420 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Moses gave the people water, not wine, and legislated about fasting, not about wine. ### Latin text Moysen quoque cognouimus sitienti populo aquarum amaritudines temperasse, non uina. cui petra aquam uomuit potuit et uini abundantia non deesse. denique deus dixit: percuties petram, et exiet aqua et bibet populus, non dixit: exiet uinum in populo; periculosum enim erat uinum ministrare, quod fortiores ferre uix possent. denique Moyses de ieiunio legem dedit, de uino non dedit. ### English translation (Claude) We know too that Moses sweetened the bitterness of the waters for the thirsting people, not wine. He for whom the rock spewed water could also not have lacked an abundance of wine. Indeed God said: 'You shall strike the rock, and water will come out, and the people will drink'; he did not say: 'Wine will come out for the people.' For it was dangerous to supply wine, which even the stronger could scarcely bear. Indeed Moses gave a law about fasting; he gave none about wine. ### Scripture references - Exod 15:25: allusion, high confidence - Exod 17:6: quotation, high confidence - Num 20:11: allusion, high confidence - Lev 16:29: allusion, medium confidence ### Citation (SBL) Ambrose, Hel. 15 (CSEL 32.2:420; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/15). ## On Elijah and Fasting 16 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-16 - Source: CSEL 32.2:420–421 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Moses received the law while fasting forty days, while below the people feasted and sinned, so that he broke the tablets. ### Latin text ipsum quoque ieiunantem non uoces magnae, non fulgora et nubes nimbosa, non fumigans Sina perterruit. neque uero introisset in nubem et uocem dei loquentis de medio ignis sine periculo salutis audisset nisi munitus armis ieiunii. quadraginta enim diebus ieiunauit in monte, cum legem acciperet a domino deo nostro. et in superioribus quidem montis lex dabatur Moysi ieiunanti, in inferioribus populo manducanti praeuaricatio sacrilega luxu accendebatur epulantium. quo spectaculo motus fregit tabulas Moyses indignum iudicans ut ebrio populo lex daretur. ### English translation (Claude) Nor did the loud voices, the lightnings and the stormy cloud, or smoking Sinai terrify him while he fasted. Nor would he have entered the cloud and heard the voice of God speaking from the midst of the fire without danger to his life, had he not been fortified with the arms of fasting. For he fasted forty days on the mountain when he received the law from the Lord our God. And on the heights of the mountain the law was being given to Moses as he fasted; below, the sacrilegious transgression of the people, who were eating, was being kindled by the luxury of the feasters. Moved by that spectacle, Moses broke the tablets, judging it unfitting that the law should be given to a drunken people. ### Scripture references - Exod 19:16: allusion, high confidence - Exod 19:18: allusion, high confidence - Exod 24:18: allusion, high confidence - Exod 34:28: allusion, high confidence - Exod 32:6: allusion, high confidence - Exod 32:19: allusion, high confidence ### Extrabiblical texts - Basil, Hom. 1.6 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 6. ### Citation (SBL) Ambrose, Hel. 16 (CSEL 32.2:420–421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/16). ## On Elijah and Fasting 17 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-17 - Source: CSEL 32.2:421 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Samson's mother and Hannah were made fruitful through abstinence; Samson, born of sobriety, was avenged on the drunken Philistines. ### Latin text itaque tabulas legis, quas accepit abstinentia, conteri fecit ebrietas. quid uero alia dicam? nonne sterilitatem matris Sampso uini abstinentia fecundauit et parientem fecit ex sterili? quoniam iuxta praeceptum domini uinum non bibit. nonne Annam non manducantem. exaudiuit dominus et infecunditatem eius soluere ieiunia? ex quibus duo generati sunt, unus fortissimus, alius obseruantissimus, dignos se praebuerunt, qui ieiunii gremio diu foti et quodam abstinentiae fusi utero uiderentur. idem itaque Sampso, qui matris sobrietate generatus est, allophylorum insultantium sibi ebrietate est uindicatus. ### English translation (Claude) So drunkenness caused the tablets of the law, which abstinence received, to be broken. What else shall I say? Did not abstinence from wine make fruitful the barrenness of Samson's mother and make her a mother from barren? For according to the Lord's command she did not drink wine. Did not the Lord hear Hannah when she did not eat, and fasts loosen her infertility? The two were born of them, one the strongest, the other the most observant, showed themselves worthy to seem long nourished in the bosom of fasting and poured forth, as it were, from a womb of abstinence. So the same Samson, who was begotten through his mother's sobriety, was avenged through the drunkenness of the foreigners who mocked him. ### Scripture references - Judg 13:4: allusion, high confidence - Judg 13:14: allusion, high confidence - 1 Sam 1:7: allusion, high confidence - 1 Sam 1:20: allusion, high confidence - Judg 16:25: allusion, high confidence - Judg 16:30: allusion, high confidence ### Translation notes - The angle brackets mark a word supplied by the editor. ### Citation (SBL) Ambrose, Hel. 17 (CSEL 32.2:421; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/17). ## On Elijah and Fasting 18 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-18 - Source: CSEL 32.2:421–422 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Elisha healed the poisoned stew of the sons of the prophets with flour, by the power of prophetic abstinence. ### Latin text Helisaeus uates, qui de magistro didicerat parsimoniam, cum filios aleret prophetarum, uitis agrestis grumulis mensas onerabat et ineptis siluestribus hospitalis humanitatis implebat officium. quorum offensi amaritudine cum manducare non possent, leuis farinae aspersione omnem illam amaritudinem temperauit propheticae munere abstinentiae ueneni uires euacuans. ### English translation (Claude) The prophet Elisha, who had learned frugality from his master, when he was feeding the sons of the prophets, loaded the tables with lumps of a wild vine and fulfilled the duty of hospitable kindness with unfit wild plants. When they were offended by their bitterness and could not eat, he tempered all that bitterness by sprinkling a little flour, emptying the poison of its strength by the gift of prophetic abstinence. ### Scripture references - 2 Kgs 4:38: allusion, high confidence - 2 Kgs 4:39: allusion, high confidence - 2 Kgs 4:40: allusion, high confidence - 2 Kgs 4:41: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 18 (CSEL 32.2:421–422; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/18). ## On Elijah and Fasting 19 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-19 - Source: CSEL 32.2:422–423 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The three young men in the furnace, made like asbestos by fasting, were untouched by the flames. ### Latin text Est quaedam creaturae natura, quam amiantum uocant, nullo facilis igne consumi, quae inposita focis ignescit, ilico sublata de flamma tamquam aquarum infusione munda resplendet. talia erant Hebraeorum puerorum corpora, quae de ieiunio in amianti transformata naturam uaporem ignis non ad dispendium sui, sed ad gratiam mutuabantur. denique cum furerent fornacis incendia, ut ultra quadraginta cubitos flamma per circuitum funderetur consumens plurimos quos repperiret Chaldaeorum, qui naphtha, pice et stuppa atque sarmento alimenta ignibus ministrabant, ubi cum ieiunio ingressi sunt. discusso ardore flammarum in medio fornacis coepere statim roris spiritu refrigerantis umescere, ita ut eorum nullus capillus capitis exureretur, quia illam quoque ieiunia comam pauerant. ### English translation (Claude) There is a certain substance in nature, which they call asbestos (amiantus), not easily consumed by any fire, which, when placed on the hearth, glows with fire, but when at once taken out of the flame shines clean as if washed with water. Such were the bodies of the Hebrew youths, which, transformed by fasting into the nature of asbestos, borrowed the heat of the fire not to their loss but to their grace. Indeed, when the fires of the furnace raged, so that the flame poured out more than forty cubits all around, consuming very many of the Chaldeans whom it found, who were supplying fuel to the fires with naphtha, pitch, tow, and brushwood, when they entered with fasting, the heat of the flames was dispersed, and in the midst of the furnace they at once began to be moistened with the breath of a cooling dew, so that not one hair of their head was burned, because fasts had nourished that hair too. ### Scripture references - Dan 1:12: allusion, high confidence - Dan 3:21: allusion, high confidence - Dan 3:22: allusion, high confidence - Dan 3:27: allusion, high confidence ### Extrabiblical texts - Pr Azar (Prayer of Azariah and Song of the Three Young Men): allusion, high confidence - Basil, Hom. 1.9 (Homilies and Sermons): allusion, low confidence ### Translation notes - The details of the furnace (forty-nine cubits, naphtha, pitch, tow, brushwood, the cooling dew) come from the Prayer of Azariah (Greek Daniel 3:23–27 [46–50]). Compare Basil, Homily 1 on Fasting 9. ### Citation (SBL) Ambrose, Hel. 19 (CSEL 32.2:422–423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/19). ## On Elijah and Fasting 20 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-20 - Source: CSEL 32.2:423 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Daniel, strengthened by fasting, taught the lions to fast and was not harmed. ### Latin text Daniel, uir desideriorum, trium ebdomadum ieiunio leones quoque docuit ieiunare. missus in lacum in adamantis rigorem abstinentiae soliditate membra duratus non patuit uulneri. sic eum constrinxerant ieiunia, ut in eius corpore ferarum morsibus locus esse non posset. clausa tenebant leones ora, quae abstinentiae propheticae sanctitas comprimebat, ut ea ferae aperire non possent meriti quibusdam uinculis alligata. ### English translation (Claude) Daniel, the man of desires, by a fast of three weeks taught even the lions to fast. Cast into the den, his limbs hardened to the firmness of adamant by the solidity of abstinence, he lay open to no wound. Fasts had so bound him together that there could be no place for the bites of the beasts in his body. The lions kept their mouths shut, which the holiness of prophetic abstinence restrained, so that the beasts could not open them, bound by certain bonds of merit. ### Scripture references - Dan 10:11: allusion, high confidence - Dan 10:2: allusion, high confidence - Dan 10:3: allusion, high confidence - Dan 6:22: allusion, high confidence ### Extrabiblical texts - Basil, Hom. 1.9 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 9. ### Citation (SBL) Ambrose, Hel. 20 (CSEL 32.2:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/20). ## On Elijah and Fasting 21 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-21 - Source: CSEL 32.2:423 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting quenched fire, shut the lions' mouths, made the sea solid, and opened springs from the rock. ### Latin text ieiunium itaque uirtutem ignis extincxit, ieiunium ora obstruxit leonum, ieiunium maris fluenta solidauit, ieiunium petram soluit in fontes aquarum, uirtute ieiunii contra suam mutata naturam et fluctus obriguit et petra inundauit. ### English translation (Claude) So fasting extinguished the power of fire, fasting stopped the mouths of lions, fasting made the waters of the sea solid, fasting dissolved the rock into springs of water; by the power of fasting the waves stiffened and the rock flowed, changed against their own nature. ### Scripture references - Heb 11:33: allusion, high confidence - Heb 11:34: allusion, high confidence - Exod 14:22: allusion, high confidence - Exod 17:6: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 21 (CSEL 32.2:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/21). ## On Elijah and Fasting 22 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-22 - Source: CSEL 32.2:423–424 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting harms no household and brings every benefit to soul and body, a provision for the whole of life. ### Latin text Et quid uetustis utar exemplis, cum abundet ieiunium etiam praesentium muneribus gratiarum? quis deteriorauit domum suam ieiunio, quis inminuit facultates? cui non, suspecta luxuries, cui non uenerabilis abstinentia? cuius torum appetiuit parsimonia, cuius pudorem non laesit ebrietas? ieiunium continentiae magisterium est, pudicitiae disciplina, humilitas mentis, castigatio carnis, forma sobrietatis, norma uirtutis, purificatio animae, miserationis expensa, lenitatis institutio, caritatis inlecebra, senilis gratia, custodia iuuentatis, ieiunium est infirmitatis adleuamentum, alimentum salutis. nemo cruditatem ieiunando incidit, nullus per continentiam ictum sanguinis sensit, immo nullus non repressit et reppulit. bonum iteneris uiaticum, bonum totius uitae, bonum in mari: sedat naufragia, cibum seruat. ### English translation (Claude) And why should I use ancient examples, when fasting abounds also in the gifts of present graces? Who has ever damaged his house by fasting, who has diminished his means? To whom is luxury not suspect, to whom is abstinence not venerable? Whose bed has frugality assailed, whose modesty has drunkenness not wounded? Fasting is the teacher of continence, the discipline of modesty, humility of mind, chastisement of the flesh, the pattern of sobriety, the rule of virtue, the purification of the soul, the funding of mercy, the training of gentleness, the allurement of love, the grace of old age, the guard of youth; fasting is the relief of weakness, the nourishment of health. No one has fallen into indigestion by fasting, no one has felt a stroke of the blood through continence; rather, no one has not repressed and driven it back. It is a good provision for the journey, good for the whole of life, good at sea: it calms shipwrecks, it preserves food. ### Extrabiblical texts - Basil, Hom. 1.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 7 and 9. ### Citation (SBL) Ambrose, Hel. 22 (CSEL 32.2:423–424; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/22). ## On Elijah and Fasting 23 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-23 - Source: CSEL 32.2:424–425 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting never killed anyone, while food is the bait of every snare; fasting brings sobriety and quiet, luxury poverty and restlessness. ### Latin text graue dicunt esse ieiunium: respondeant quis e ieiunio defecerit. multi in prandio, plerique dum uomunt epulum fudere animam. quod postremo animal ieiunium sibi causam fuisse mortis ingemuit? per escam laqueus non cauetur, in esca hamus latet: cibus deducit in foueam, cibus inducit in retia, cibus uisco etiam aues inligat, cibus uolantes deponit ad mortem. quae non propter uentrem pericula? muta animalia crimen nesciunt et in hoc solo tamquam pro crimine puniuntur. ieiunium sobrietas mentis est. hoc uigent sensus, in hoc iudicia tractantur, in conuiuio pocula. ieiunium custodit disciplinam, luxuriam sequitur inopia. mater est luxuria famis secundum propheticum dictum. ieiunium quietem diligit, luxuria inquietudinem: ieiunium otia serit, luxus negotia. ### English translation (Claude) They say fasting is burdensome: let them answer who has collapsed from fasting. Many have breathed out their soul at dinner, very many while vomiting up a feast. What animal, finally, has lamented that fasting was the cause of its death? Through food the snare is not avoided; the hook lies hidden in food; food leads into the pit, food leads into the nets, food binds even birds with birdlime, food brings the fliers down to death. What dangers are there not because of the belly? Dumb animals know no crime and in this alone are punished as for a crime. Fasting is sobriety of mind. By it the senses are vigorous; in it judgments are weighed, at the banquet cups. Fasting guards discipline; poverty follows luxury. Luxury is the mother of famine, according to the prophetic saying. Fasting loves quiet, luxury restlessness; fasting sows leisure, luxury business. ### Translation notes - The 'prophetic saying' on luxury as mother of famine is unidentified. ### Citation (SBL) Ambrose, Hel. 23 (CSEL 32.2:424–425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/23). ## On Elijah and Fasting 24 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-24 - Source: CSEL 32.2:425–426 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose satirizes the rich man's caterer, who runs about at dawn bidding up the prices of rare foods until his master squanders his estate. ### Latin text Ferietur aliquando coquorum mastigiarum machaera. requiescat obsonator, qui antequam luceat fores pulsat alienas et tamquam bellum aliquod inmineat excitat dormientes. turbatum uides, anhelantem aduertis. interrogas quae causa perturbationis. pascit, inquit, dominus meus, ubi uinum melius ueneat quaerit, ubi durior uulua curetur, ubi iecur mollius, ubi fasianus pinguior, ubi piscis recentior. cursitat per diuersa et cum inuenerit, summo cursu properat, inquietat dominum somnolentum, auctionatur pretia. si pretium mouerit piscis, nusquam meliores adserit inueniri, immo deesse. heri, inquit, tempestas, hodie procella; uix istum potui latentem deprehendere. multi concursant in macello. si tu reddideris, alter plus dabit, et quid exhibebis in prandio? istius uini ille natalis est, haec ex illo lacu lecta ostrea. talis fit de singulis licitatio; hasta quaedam agitatur inter obsonatorem et pastorem. turbatus addicit patrimonium, rogat adhuc per quos suorum bonorum iura minuantur. ### English translation (Claude) Let the cooks' and floggers' knife take a holiday at some time. Let the caterer rest, who knocks at others' doors before daylight and wakes the sleepers as though some war were threatening. You see him troubled, you notice him panting. You ask the cause of the disturbance. 'My master is feasting,' he says; he is looking for where better wine is sold, where a tougher sow's womb is prepared, where a softer liver, where a fatter pheasant, where a fresher fish. He runs about here and there, and when he has found them, he hurries with the greatest speed, disturbs his sleepy master, auctions the prices. If the price of the fish has bothered him, he asserts that better ones are found nowhere, indeed that there are none. 'Yesterday a storm,' he says, 'today a tempest; I could hardly catch this one hiding. Many are crowding the market. If you give it back, another will give more, and what will you serve at dinner? This wine is from that vintage, these oysters gathered from that lake.' Such bidding takes place over each item; a kind of auction is held between the caterer and the feeder. Troubled, he knocks down his estate, and still asks for those by whom the rights over his goods are diminished. ### Extrabiblical texts - Basil, Hom. 1.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - The garbled first word (Tcoquonim) is read as coquorum, 'of the cooks.' Compare Basil, Homily 1 on Fasting 7. ### Citation (SBL) Ambrose, Hel. 24 (CSEL 32.2:425–426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/24). ## On Elijah and Fasting 25 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-25 - Source: CSEL 32.2:426 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man's kitchen is a scene of uproar and beatings, more a slaughterhouse than a place of dinner. ### Latin text curritur ad coquinam, fit ingens strepitus, fit tumultus. tota exagitatur familia, maledicunt omnes, quod nulla his requies detur. tandem aliquando da requiem coquo, statue pincernae dexteram: summum gelu riget. ille in frigida exercet manus, illi marmora lauantur. mundant pauimenta uino madida et spinis cooperta piscium. quanti dum ambulant uulnerantur! in ipso conuiuio clamor epulantium, gemitus uapulantium. si quid forte displicuit amicis, rident: tu indignaris. sileat aliquando domus a multis perturbationibus huc atque illuc discurrentium, a sono immolatorum animalium, uacet fumo et semustulatorum nidore. non coquinam, sed carnificinam putes, proelium geri, non prandium curari: ita sanguine omnia natant. ### English translation (Claude) There is a rush to the kitchen; there is a huge din, an uproar. The whole household is in commotion; all curse because no rest is given them. Give the cook rest at last; stay the cupbearer's right hand: it is stiff with the extreme frost. He works his hands in cold water; marbles are washed for others. They clean the floors soaked with wine and covered with fish bones. How many are wounded as they walk! At the very banquet there is the shouting of the feasters and the groaning of those being beaten. If something displeased your friends, they laugh; you are indignant. Let the house be silent for once from the many disturbances of those running here and there, from the sound of slaughtered animals; let it be free of smoke and the stench of half-singed things. You would think it not a kitchen but a butchery, a battle being waged, not a dinner being prepared: so everything swims in blood. ### Extrabiblical texts - Basil, Hom. 1.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 7. ### Citation (SBL) Ambrose, Hel. 25 (CSEL 32.2:426; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/25). ## On Elijah and Fasting 26 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-26 - Source: CSEL 32.2:426–427 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Gluttony is an insatiable mistress, praising virtue when full and abandoning it when hungry, and bringing sickness. ### Latin text Malae dominae seruitur gulae, quae semper expetit, numquam expletur. quid enim insatiabilius uentre? hodie suscipit, cras exigit. cum impletus fuerit, disputatur de continentia: cum digesserit, uale uirtutibus dicitur, quaerit luxuriam. inter pocula philosophia praedicatur, inter philosophos uina laudantur. uigiliae inquit et cholera et tortura uiro insatiabili. manducat et paulo post eum paenitet. ### English translation (Claude) Gluttony is a bad mistress to serve, which always demands and is never filled. For what is more insatiable than the belly? Today it receives, tomorrow it demands. When it has been filled, continence is discussed; when it has digested, virtues are bidden farewell, and it seeks luxury. Among the cups philosophy is preached; among the philosophers wines are praised. 'Sleeplessness,' it says, 'and cholera and torture for the insatiable man.' He eats, and shortly after he repents of it. ### Extrabiblical texts - Sir 31:20 (Sirach): quotation, high confidence ### Translation notes - The quotation is Sir 31:20 (Greek 34:20). ### Citation (SBL) Ambrose, Hel. 26 (CSEL 32.2:426–427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/26). ## On Elijah and Fasting 27 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-27 - Source: CSEL 32.2:427 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The rich man of the parable, who feasted daily while Lazarus starved, now thirsts in hell; drinkers drink without ever being satisfied. ### Latin text non illum diutius sua intemperantia delectauit diuitem, qui induebatur purpura et bysso et epulabatur cottidie splendide, cuius ad ianuam Lazarus ille mendicus iacebat plenus ulceribus, cupiens saturari ex his quae de mensa cadebant diuitis. paulo post cum esset mortuus, coepit rogare positus in inferno, ut extremum digiti sui pauper ille in aquam intingeret et refrigeraret linguam eius, quae ardebat incendio. ubi illae copiae. ubi illae ebrietates? sitit qui inebriabatur, abundat qui mendicabat. in ipso conuiuio dum bibunt, sitiunt et cum inebriati fuerint, amplius bibunt. quasi aperto gurgite uinum iam non bibitur, sed infunditur: poculum non libatur, sed exinanitur. ### English translation (Claude) His intemperance did not delight that rich man for long, who was clothed in purple and fine linen and feasted splendidly every day, at whose gate lay that beggar Lazarus, full of sores, longing to be filled with what fell from the rich man's table. Shortly after, when he had died, placed in hell, he began to beg that the poor man might dip the tip of his finger in water and cool his tongue, which was burning in the fire. Where are those plenties, where those drinking bouts? He thirsts who was drunk; he abounds who begged. At the very banquet, while they drink, they thirst, and when they are drunk, they drink more. As if a whirlpool were opened, wine is no longer drunk but poured in; the cup is not sipped but emptied. ### Scripture references - Luke 16:19: quotation, high confidence - Luke 16:20: quotation, high confidence - Luke 16:21: quotation, high confidence - Luke 16:24: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 27 (CSEL 32.2:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/27). ## On Elijah and Fasting 28 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-28 - Source: CSEL 32.2:427–428 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drunkenness wounds the drinker, tears the garment of faith, and brings want; rulers are forbidden wine lest they forget wisdom. ### Latin text Spinae inquit nascuntur in manu ebriosi, quia ipse se manibus suis uulnerat, ipse ulcera sibi in pectus deicit. his spinis scindit uestimentum fidei quod accepit et thensaurum suum seruare non poterit; omnis enim ebriosus et fornicator egebit et induet se scissa uestimenta insipientiae. et ideo potentes uinum prohibentur bibere, ne cum biberint, obliuiscantur sapientiam. ### English translation (Claude) 'Thorns,' it says, 'grow in the hand of the drunkard,' because he wounds himself with his own hands, he himself casts sores into his breast. With these thorns he tears the garment of faith which he received and will not be able to keep his treasure; for 'every drunkard and fornicator will be in want and will clothe himself in the torn garments of folly.' And therefore the powerful are forbidden to drink wine, lest when they have drunk they forget wisdom. ### Scripture references - Prov 26:9: quotation, high confidence - Prov 23:21: quotation, high confidence - Prov 31:4: allusion, high confidence - Prov 31:5: allusion, high confidence ### Translation notes - Prov 26:9, 23:21, and 31:4–5 are quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Hel. 28 (CSEL 32.2:427–428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/28). ## On Elijah and Fasting 29 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-29 - Source: CSEL 32.2:428 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Judith, fasting, overcame the drunken Holofernes and his army. ### Latin text denique bibebant uinum in ebrietatem potentes qui Olopherni principi militiae regis Assyriorum se tradere gestiebant, sed non bibebat femina Iudith, ieiunans omnibus diebus uiduitatis suae praeter festorum dierum sollemnitates. his armis munita processit et omnem Assyriorum circumuenit exercitum. sobrii uigore consilii abstulit Olophernis caput, seruauit pudicitiam, uictoriam reciperauit. haec enim succincta ieiunio in castris praetendebat alienis, ille uino sepultus iacebat, ut ictum uulneris sentire non posset. itaque unius mulieris ieiunium innumeros strauit exercitus ebriorum. Esther quoque pul- ### English translation (Claude) Indeed the powerful men who were eager to hand themselves over to Holofernes, commander of the army of the king of the Assyrians, drank wine to drunkenness; but the woman Judith did not drink, fasting all the days of her widowhood except the solemnities of the feast days. Armed with these arms she went out and outwitted the whole army of the Assyrians. By the vigor of sober counsel she took off the head of Holofernes, kept her chastity, and won back victory. For she, girded with fasting, went before them in the camp of the enemy, while he lay buried in wine, so that he could not feel the stroke of the wound. So the fasting of one woman laid low countless armies of drunkards. Esther too, made ### Extrabiblical texts - Jdt 8:6 (Judith): allusion, high confidence - Jdt 12:20 (Judith): allusion, high confidence - Jdt 13:8 (Judith): allusion, high confidence ### Translation notes - The sentence runs on into section 30. ### Citation (SBL) Ambrose, Hel. 29 (CSEL 32.2:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/29). ## On Elijah and Fasting 30 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-30 - Source: CSEL 32.2:428 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Esther, made more beautiful by fasting, saved her people, while Haman perished at the banquet. ### Latin text chrior facta ieiunio — dominus enim gratiam sobriae mentis augebat — omne genus suum, id est totum populum Iudaeorum a persecutionis acerbitatibus liberauit, ita ut regem sibi faceret esse subiectum, non libidinis ardore flammatum, sed caelesti miseratione conuersum, ita ut et poena in impium retorqueretur et honor sacris redderetur altaribus. itaque illa quae triduo ieiunauit continuo et corpus suum aqua lauit plus placuit et uindictam rettulit. Aman autem dum se regali iactat conuiuio, inter ipsa uina poenam suae ebrietatis exsoluit. ### English translation (Claude) more beautiful by fasting — for the Lord increased the grace of a sober mind — freed her whole race, that is, the whole people of the Jews, from the bitterness of persecution, so that she made the king subject to herself, not inflamed with the heat of lust but turned by heavenly mercy, so that punishment was turned back upon the ungodly man and honor restored to the sacred altars. So she who fasted three days together and washed her body with water pleased more and won vengeance. But Haman, while he boasted himself at the royal banquet, paid the penalty of his drunkenness among the very wines. ### Scripture references - Esth 4:16: allusion, high confidence - Esth 5:4: allusion, high confidence - Esth 7:1: allusion, high confidence - Esth 7:10: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 30 (CSEL 32.2:428; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/30). ## On Elijah and Fasting 31 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-31 - Source: CSEL 32.2:428–429 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting reconciles with God and, by frugality, keeps households free from debt and usury. ### Latin text est ergo ieiunium reconciliationis sacrificium, uirtutis incrementum, quod fecit etiam feminas fortiores augmento gratiae. ieiunium nescit faeneratorem, non sortem faenoris nouit, non redolet usuras mensa ieiunantium, non strangulant filium continentis uiri paternae centesimae, non uexant uiduam oppignorata sobrii uiri iura defuncti, non defaenerata excludit heredem aula ieiuni. ### English translation (Claude) Fasting, then, is a sacrifice of reconciliation, an increase of virtue, which has made even women stronger by an increase of grace. Fasting knows no moneylender, knows no principal of a loan; the table of those who fast does not smell of interest; a father's interest of one percent a month does not strangle the son of a continent man; the mortgaged rights of a sober man who has died do not harass his widow; the hall of one who fasts, sold off for debt, does not shut out the heir. ### Extrabiblical texts - Basil, Hom. 1.10 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 10. ### Citation (SBL) Ambrose, Hel. 31 (CSEL 32.2:428–429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/31). ## On Elijah and Fasting 32 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-32 - Source: CSEL 32.2:429 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting makes food and drink more pleasant, as alternations of light and dark, sickness and health enhance their enjoyment. ### Latin text etiam ipsis ieiunium conuiuiis dat gratiam. dulciores post famem epulae fiunt, quae adsiduitate fastidio sunt et diurna continuatione uiliscunt. condimentum cibi ieiunium est. quanto auidior adpetentia, tanto esca iocundior. commendat sitis poculum. nescit uini quaerere uenustates qui quidquid hauserit transmittit ad satietatem, non ad iudicium nare suspendit. usu etiam pretiosa degenerant. quorum autem difficilis possessio, eorum grata perfunctio. ipse sol post noctem gratior, ipsa lux post tenebras splendidior et post uigilias sopor dulcior, ipsa salus post aegritudinis temptamenta iocundior. ab ipso mundi conditore didicimus saepe diuersitatibus cumulari gratiam. patrocinatur ergo et conuiuio fames et gratior fit mensa ieiuniis. ### English translation (Claude) Fasting gives grace even to banquets. Dishes become sweeter after hunger which by constant use are tiresome and grow cheap by daily continuance. Fasting is the seasoning of food: the keener the appetite, the more pleasant the food. Thirst commends the cup. He who passes whatever he has drunk on to satiety and does not suspend it at his nose for judgment does not know how to seek out the charms of wine. By use even precious things degenerate; but what is hard to possess is pleasant to enjoy. The sun itself is more welcome after the night, light itself more splendid after darkness, sleep sweeter after wakefulness, health itself more pleasant after the trials of sickness. From the very founder of the world we have learned that grace is often heaped up by alternations. Hunger, then, is the patron even of the banquet, and the table becomes more welcome through fasts. ### Extrabiblical texts - Basil, Hom. 1.11 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 1 on Fasting 11. ### Citation (SBL) Ambrose, Hel. 32 (CSEL 32.2:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/32). ## On Elijah and Fasting 33 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-33 - Source: CSEL 32.2:429–430 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting prepares us for the mystical table of the sacraments, to which hunger and thirst lead. ### Latin text Mystica quoque mensa ieiunio conparatur, illa mensa, de qua dicit Dauid: parasti in conspectu meo mensam aduersum eos qui tribulant me. famis adquiritur pretio et poculum illud inebrians sobrietate caelestium sacramentorum siti quaeritur. dixit enim dominus: qui sititis ite ad aquam et quicumque non habetis argentum ite et emite et bibite et manducate. et alibi ait: ecce qui seruiunt mihi manducabunt, uos uero esurietis: ecce qui seruiunt mihi bibent, uos autem sitietis. qui uos nisi qui ante potastis? de quibus supra dixit: parastis daemoniis mensam et inplestis fortunae poculum. ergo si ad mensam illam uenerabilem ieiunia nos sancta perducunt, si hac fame illa quae sunt aeterna mercamur, quid de iis dubitamus quae in usu humano sunt, quod etiam haec nobis faciat suauiora ieiunium? ### English translation (Claude) The mystical table too is gained by fasting, that table of which David says: 'You have prepared a table before me against those who afflict me.' It is acquired at the price of hunger, and that inebriating cup of the sobriety of the heavenly sacraments is sought by thirst. For the Lord said: 'You who thirst, go to the water, and whoever has no silver, go and buy and drink and eat.' And elsewhere he says: 'Behold, those who serve me will eat, but you will be hungry; behold, those who serve me will drink, but you will thirst.' Who are 'you' but those who drank before? Of them he said above: 'You prepared a table for demons and filled a cup for fortune.' If, then, holy fasts lead us to that venerable table, if by this hunger we purchase what is eternal, why do we doubt about what is in human use, that fasting makes this too more pleasant for us? ### Scripture references - Ps 23:5 (22:5 LXX): quotation, high confidence - Isa 55:1: quotation, high confidence - Isa 65:13: quotation, high confidence - Isa 65:11: quotation, high confidence ### Translation notes - Isa 65:11 is quoted in the Greek form ('a table for the demon … a cup for fortune'). ### Citation (SBL) Ambrose, Hel. 33 (CSEL 32.2:429–430; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/33). ## On Elijah and Fasting 34 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-34 - Source: CSEL 32.2:430–431 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Lent ends in Easter baptism and the eucharist; but true fasting, as Isaiah says, means justice, release of debts, and care for the poor, not mere hunger. ### Latin text non omnis autem fames acceptabile ieiunium facit, sed famis, quae dei timore suscipitur. considera. quadragesima totis praeter sabbatum et dominicam ieiunatur diebus. hoc ieiunium domini pascha concludit. uenit iam dies resurrectionis, baptizantur electi, ueniunt ad altare, accipiunt sacramentum. sitientes totis hauriunt uenis. merito dicunt singuli refecti spiritali cibo et spiritali potu: parasti in conspectu meo mensam, et poculum tuum inebrians quam praeclarum! non sola autem fames quaeritur, sed plena disciplina ieiunii. denique aliis dicitur: in diebus enim ieiuniorum uestrorum inuenitis uoluntates uestras et omnis subditos uobis stimulatis. an ad iudicia et rixas ieiunatis et percutitis pugnis? ut quid mihi tale ieiunium, ita ut audiatur in clamore uox uestra? non hoc ieiunium ego elegi et diem, ad humiliandam animam suam hominem, nec si flectas ut circulum collum tuum, cinerem etiam et cilicium substernas, nec sic uocabitis ieiunium acceptum. non tale ieiunium ego elegi, dicit dominus. quod ieiunium improbetur audiuimus, nunc audiamus quod sit probabile. sed solue omnem colligationem iniustitiae tuae, dissolue obligationes uiolentarum commutationum, dimitte confractos in remissionem et omnem conscriptionem iniquam disrumpe. frange panem tuum esurienti et egenos non habentes tectum induc in domum tuam. si uideris nudum, cooperi et domesticos seminis tui non despicies. uides quae species sit et forma ieiunii, qui mentis habitus, ut orationi uaces, ut in lege dei die et nocte meditere. ### English translation (Claude) Not every hunger, however, makes an acceptable fast, but the hunger that is undertaken in the fear of God. Consider: in Lent one fasts on all days except the sabbath and the Lord's day. The Lord's Pasch brings this fast to a close. Now comes the day of resurrection; the elect are baptized, they come to the altar, they receive the sacrament. Thirsting, they drink with all their veins. Rightly each, refreshed with spiritual food and spiritual drink, says: 'You have prepared a table before me, and how glorious is your inebriating cup!' Not hunger alone, however, is sought, but the full discipline of fasting. Indeed it is said to others: 'For in the days of your fasts you find your own wills and goad all who are subject to you. Do you fast for lawsuits and quarrels and strike with fists? Why do I want such a fast, so that your voice is heard in shouting? This is not the fast I have chosen, nor the day for a man to humble his soul; not if you bend your neck like a hoop and spread ashes and sackcloth beneath you — not even so will you call it an acceptable fast. Not such a fast have I chosen, says the Lord.' We have heard which fast is rejected; now let us hear which is approved: 'But loose every bond of your injustice, undo the obligations of violent bargains, let the broken go free, and tear up every unjust contract. Break your bread to the hungry, and bring the needy who have no roof into your house. If you see one naked, cover him, and do not despise those of your own seed.' You see what the appearance and form of fasting are, what disposition of mind: that you give yourself to prayer, that you meditate on the law of God day and night. ### Scripture references - Ps 23:5 (22:5 LXX): quotation, high confidence - Isa 58:3: quotation, high confidence - Isa 58:4: quotation, high confidence - Isa 58:5: quotation, high confidence - Isa 58:6: quotation, high confidence - Isa 58:7: quotation, high confidence - Ps 1:2: allusion, high confidence ### Translation notes - Ambrose notes that in Milan the Lenten fast was not kept on Saturdays and Sundays. Isa 58:3–7 is quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Hel. 34 (CSEL 32.2:430–431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/34). ## On Elijah and Fasting 35 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-35 - Source: CSEL 32.2:431–432 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The one who fasts shows gravity and modesty, not the affected sadness of hypocrites who fast to be seen. ### Latin text Ipsa figura corporis plena grauitatis. nullus rubor ebrietatis circumfusus genas, qui intuentium offendat aspectus, sed uultus casto micat pallore reuerendus. sermo grauior, oculus uerecundior, gressus stabilior atque moderatior; plerumque enim turbatiore incessu proditur motus animorum. uultus intentior et quidam cogitationis suae arbiter et tacitus cordis interpres, ut neque tristitiam praetexat neque soluatur risu incontinenti. non enim hoc superfluum putes nostrae esse commonitionis, cum sapientia in euangelio dicat: cum autem ieiunatis, nolite fieri sicut hypocritae tristes. ideo dixit hypocritas, eo quod simulatione alienam personam induant, sicut in scaena qui tragoedias canunt [et] pro eorum dictis quorum personas gerunt motus suos excitant, ut aut irascantur aut maereant uel exultent; adfectant enim isti ut ieiunare uideantur, hominibus magis quam deo cupientes probari, quod faciebant Iudaei. ### English translation (Claude) The very appearance of the body is full of gravity. No flush of drunkenness spreads over the cheeks to offend the eyes of those who look, but the face shines venerable with a chaste pallor. Speech is graver, the eye more modest, the step steadier and more measured; for the motion of souls is often betrayed by a more agitated gait. The face is more intent, a kind of judge of its own thought and a silent interpreter of the heart, so that it neither puts on a show of sadness nor dissolves in uncontrolled laughter. Do not think this a superfluous part of our admonition, since Wisdom says in the gospel: 'But when you fast, do not become like the hypocrites, sad.' He said 'hypocrites' because by pretense they put on another's person, as on the stage those who sing tragedies stir up their emotions to fit the words of those whose persons they bear, so as to be angry, grieve, or exult. For these affect to seem to be fasting, wishing to be approved by men rather than by God, as the Jews used to do. ### Scripture references - Matt 6:16: quotation, high confidence ### Translation notes - The editor deletes [et]. The remark about the Jews is Ambrose's own and is translated as written. ### Citation (SBL) Ambrose, Hel. 35 (CSEL 32.2:431–432; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/35). ## On Elijah and Fasting 36 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-36 - Source: CSEL 32.2:432–433 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Anointing the head in fasting means the oil of gladness and the anointing of the sacraments, not feigned sadness or luxurious perfume. ### Latin text et ideo nobis dicitur: uos autem cum ieiunatis, unguite caput uestrum et faciem uestram lauate, ne pareatis hominibus quia ieiunatis, sed patri uestro, qui est in abscondito. et pater uester, qui uidet in abscondito, reddet uobis. quid est unguite caput uestrum? sed et luxuriosi dicunt: uino et unguentis nos repleamus). unguento enim se ungunt qui corporei odoris gratiam quaerunt: sed illa unguenta libidinis inlecebram mouere consuerunt. aliud est sobrietatis unguentum, de quo dicit ecclesia ad sponsum: unguentum exinanitum nomen tuum, aliud oleum, quo artus animae et quaedam membra pinguescunt. unde et Dauid ait: inpinguasti in oleo caput meum; hoc est oleum laetitiae, quo unctus est Iesus Christus a patre deo, ut prae omnibus suis emineret consortibus. hoc iubet ungi caput nostrum, ut oleo laetitiae obducatur omnis simulata tristitia, ne uidearis ieiunium tuum uendere hominibus. ne uidearis contristari in animae salute; nemo enim tristis coronatur, nemo maestus triumphat. unge ergo caput tuum, ubi sensus sapientis sunt; oculi enim sapientis in capite eius. ad mysteria uocaris et nescis; disces. cum ueneris. at reminiscere illud: sicut unguentum in capite, quod descendit in barbam: tunc cognosces quid sit ungere caput uestrum, quomodo placueris deo, ut tibi sua patefaceret sacramenta, daret gratiam spiritalem. ### English translation (Claude) And therefore it is said to us: 'But you, when you fast, anoint your head and wash your face, so as not to appear to men to be fasting, but to your Father who is in secret; and your Father who sees in secret will repay you.' What is 'anoint your head'? The luxurious too say: 'Let us fill ourselves with wine and ointments.' For those who seek the charm of bodily fragrance anoint themselves with ointment; but those ointments usually stir the enticement of lust. The ointment of sobriety is another, of which the church says to the bridegroom: 'Your name is ointment poured out'; another is the oil by which the limbs and certain members of the soul grow rich. Hence David too says: 'You have anointed my head with oil'; this is the oil of gladness, with which Jesus Christ was anointed by God the Father, so as to excel above all his companions. With this he bids our head be anointed, so that every feigned sadness may be covered with the oil of gladness, lest you seem to sell your fast to men, lest you seem to be saddened in the salvation of your soul; for no one sad is crowned, no one gloomy triumphs. Anoint, then, your head, where the senses of the wise man are; for the eyes of the wise man are in his head. You are called to the mysteries and do not know; you will learn when you come. But remember this: 'Like ointment on the head that runs down on the beard': then you will know what it is to anoint your head, how you have pleased God, so that he opened his sacraments to you and gave you spiritual grace. ### Scripture references - Matt 6:17: quotation, high confidence - Matt 6:18: quotation, high confidence - Song 1:3: quotation, high confidence - Ps 23:5 (22:5 LXX): quotation, high confidence - Ps 45:7 (44:8 LXX): allusion, high confidence - Eccl 2:14: quotation, high confidence - Ps 133:2 (132:2 LXX): quotation, high confidence ### Extrabiblical texts - Wis 2:7 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 'You will learn when you come' refers to the instruction of the baptismal candidates in the mysteries (compare Ambrose, On the Mysteries). ### Citation (SBL) Ambrose, Hel. 36 (CSEL 32.2:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/36). ## On Elijah and Fasting 37 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-37 - Source: CSEL 32.2:433–434 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Mystically, we anoint Christ's head and feet by confessing his divinity and passion, and wash our face by cleansing our conscience, so that the inner and outer self agree. ### Latin text est et aliud caput mysticum. quod illud? audi: caput mulieris uir, caput autem uiri Christus. mitte in Christum, mitte etiam in caput eius unguentum; caput eius deus est. illa mulier ecclesiae typum gerens, quae in caput eius misit unguentum, confessa est eius diuinitatem, et quae in pedes misit confessa est eius passionem. utraque laudatur: et tu fac quo lauderis. quo remissionem accipias peccatorum. laua faciem tuam, emunda animam tuam peccatricem, laua conscientiam tuam. index enim facies plerumque est conscientiae et quidam tacitus sermo mentis, cum aut peccato conpungimur aut integritate laetamur. noli hanc exterminare faciem, laua illam et omnem sordem conscientiae tuae dilue. exterminat faciem suam qui aliud corde gerit, aliud foris praetendit. non nos uelut quodam peripetasmate operiamus: quod intus est foris luceat, quod foris est intus operetur. nemo in ieiunio culpam includat, pure ferat innocentiam; ieiunium etenim culpae interfectorium est. ### English translation (Claude) There is also another, mystical head. Which? Hear: 'The head of the woman is the man, and the head of the man is Christ.' Pour ointment on Christ, pour ointment also on his head; his head is God. That woman, bearing the type of the church, who poured ointment on his head, confessed his divinity; and she who poured it on his feet confessed his passion. Both are praised: you too do what you may be praised for, so that you may receive the remission of sins. Wash your face, cleanse your sinful soul, wash your conscience. For the face is often the index of the conscience and a kind of silent speech of the mind, when we are either pricked by sin or rejoice in integrity. Do not disfigure this face; wash it and rinse away all the filth of your conscience. He disfigures his face who bears one thing in his heart and shows another outside. Let us not cover ourselves as with a kind of curtain: let what is within shine outside, let what is outside work within. Let no one shut guilt up in his fast; let him bear innocence purely; for fasting is the slayer of guilt. ### Scripture references - 1 Cor 11:3: quotation, high confidence - Matt 26:7: allusion, high confidence - Luke 7:38: allusion, high confidence - Matt 6:16: allusion, high confidence - Matt 6:17: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 37 (CSEL 32.2:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/37). ## On Elijah and Fasting 38 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-38 - Source: CSEL 32.2:434–435 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: As bitter medicine kills worms in the body, the bitterness of fasting kills hidden sin in the soul. ### Latin text nemo amarioribus praeoptet dulcia. dulcis uoluptas uidetur, amarum ieiunium. hoc amaro illud dulce tollatur. solent amara etiam ipsis plus prodesse corporibus. sicut enim cum in intimis puerorum uisceribus uermes ex cibi indigestione nascuntur extingui non queunt nisi cum amarior potus infunditur aut medicamentorum uis inolescit asperior, quorum odore moriantur, ita profundum animae uirtus ingressa ieiunii culpam latentem interficit. ### English translation (Claude) Let no one prefer sweet things to bitter ones. Pleasure seems sweet, fasting bitter. Let the sweet be removed by this bitter. Bitter things usually do even our bodies more good. For just as, when worms are born in the inmost bowels of children from undigested food, they cannot be killed unless a more bitter drink is poured in or the harsher force of medicines takes effect, by whose smell they die, so the power of fasting, entering the depth of the soul, kills hidden guilt. ### Citation (SBL) Ambrose, Hel. 38 (CSEL 32.2:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/38). ## On Elijah and Fasting 39 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-39 - Source: CSEL 32.2:435 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Esau lost his birthright for sweet food, while Jacob's abstinence won him lordship; Samson's riddle shows sweetness coming from bitterness. ### Latin text quid Esau seruum fratri suo fecit? nonne esca ad horam dulcis, amara in posterum? quid Iacob dominum fratri dedit? nonne contemptus cibi ad tempus amarior, sed salubris in reliquum? ipsa corpora dulcibus frequenter inflantur et melle iecur tenditur, idem tamen escae amaritudine temperatur. ideo non mediocris, sed laudata quaestio: de manducante exiuit esca et de forti dulce. alii habent: et de tristi dulce, Graeci codices maxime. ### English translation (Claude) What made Esau his brother's servant? Was it not food sweet for the moment, bitter afterward? What gave Jacob lordship over his brother? Was it not contempt of food, more bitter for the time, but healthful for the rest? The very bodies are often puffed up by sweet things, and the liver is distended by honey, yet it is tempered by the bitterness of food. Therefore the riddle is not a mean one but a famous one: 'Out of the eater came forth food, and out of the strong came forth sweetness.' Others have: 'and out of the sad, sweetness' — the Greek manuscripts especially. ### Scripture references - Gen 25:33: allusion, high confidence - Gen 27:29: allusion, high confidence - Judg 14:14: quotation, high confidence ### Translation notes - Samson's riddle is Judg 14:14; some Greek manuscripts read 'out of the bitter' (πικροῦ), which Ambrose renders 'out of the sad.' ### Citation (SBL) Ambrose, Hel. 39 (CSEL 32.2:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/39). ## On Elijah and Fasting 40 - URL: https://sophiascriptura.com/fathers/ambrose-helia/1/#p-40 - Source: CSEL 32.2:435–436 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Fasting should be done without boasting, in secret, as by Elijah, Elisha, and John in the desert, to whom God sent food. ### Latin text sed et forte laboriosum est; exit enim dulce de tristitia uel labore. noli ergo te iactare, cum ieiunas. noli gloriari, ne nihil tibi prosit ieiunium; quae enim ad ostentationem fiunt non in futurum fructum iam extendent suum, sed praesentium mercedem consumunt. Helias in deserto erat, ne quis ieiunantem uideret nisi soli corui, cum pascerent. Helisaeus in deserto erat, ubi non inueniretur esca nisi amara. Iohannes in deserto erat, ubi solas locustas aut mel siluestre inueniret. ieiunantibus epulae pio angelorum ministerio deferebantur. prandebat Daniel inter ieiunantes leones. ille prandebat alienum prandium. ferae non tangebant suum. ieiunantibus epulae uolant, prandentibus pedes uacillant: ieiunantibus de caelo manna descendit, epulantibus culpa praeuaricationis ascendit. ### English translation (Claude) But perhaps the strong is also the laborious; for sweetness comes out of sadness or labor. Do not, then, boast when you fast. Do not glory, lest your fast profit you nothing; for things done for display do not extend their fruit to the future but consume the reward of the present. Elijah was in the desert, so that no one would see him fasting except the ravens alone, when they fed him. Elisha was in the desert, where no food was found except bitter. John was in the desert, where he found only locusts or wild honey. To those who fasted, meals were brought by the devoted ministry of angels. Daniel dined among fasting lions. He dined on another's dinner; the beasts did not touch their own. For those who fast, meals fly to them; for those who dine, the feet totter. For those who fast, manna came down from heaven; for those who feast, the guilt of transgression rises up. ### Scripture references - Matt 6:18: allusion, medium confidence - 1 Kgs 17:6: allusion, high confidence - 2 Kgs 4:39: allusion, high confidence - Matt 3:4: allusion, high confidence - 1 Kgs 19:5: allusion, high confidence - Exod 16:4: allusion, high confidence - Exod 32:6: allusion, medium confidence ### Citation (SBL) Ambrose, Hel. 40 (CSEL 32.2:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/40). ## On Elijah and Fasting 41 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-41 - Source: CSEL 32.2:436 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose, hearing feasting, recalls Israel eating and playing while Moses fasted; drunkenness is the mother of faithlessness. ### Latin text Sed quid hoc est? dum de ieiunio disputo, strepitus audio conuiuiorum. nisi fallor, in sermone meo redoluit prandium. sonus ergo litterarum inuitat, inpatientiae exempla non terrent. etenim qui ieiunantem et ea quae legis sunt ferentem expectare non passus est populus utique sedit manducare et bibere et surrexerunt ludere. uidemus sacrilegium ebrietati fuisse coniunctum. nam sicut mater fidei continentia ita perfidiae mater ebrietas est. in quod facinus non ista praecipitat? ### English translation (Claude) But what is this? While I discuss fasting, I hear the din of banquets. Unless I am mistaken, my sermon smelled of dinner. The sound of the readings, then, invites us; examples of impatience do not frighten us. For the people that could not bear to wait for him who was fasting and bringing the things of the law 'sat down to eat and drink, and rose up to play.' We see that sacrilege was joined to drunkenness. For as continence is the mother of faith, so drunkenness is the mother of faithlessness. Into what crime does it not hurl men? ### Scripture references - Exod 32:1: allusion, high confidence - Exod 32:6: quotation, high confidence - 1 Cor 10:7: quotation, high confidence ### Citation (SBL) Ambrose, Hel. 41 (CSEL 32.2:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/41). ## On Elijah and Fasting 42 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-42 - Source: CSEL 32.2:436 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drunkards in taverns imagine themselves rulers and benefactors, but when sober find themselves beggars. ### Latin text sedent in foribus tabernarum homines tunicam non habentes nec sumptum sequentis diei. de imperatoribus et potestatibus iudicant, immo regnare sibi uidentur et exercitibus imperare. fiunt ebrietate diuites qui sunt ueritate inopes. aurum donant, dispensant pecunias populis, ciuitates aedificant qui non habent cauponi unde potus suis corporibus pretium soluant. feruet enim uinum in his, nesciunt quid loquantur. diuites sunt, dum inebriantur; mox ubi uinum digesserint, cernunt se esse mendicos. uno die bibunt multorum dierum labores. ### English translation (Claude) Men sit at the doors of taverns who have no tunic and no money for the following day. They judge emperors and authorities; indeed they think they reign and command armies. Those who are poor in truth become rich through drunkenness. They give gold, distribute money to the people, build cities, who have nothing with which to pay the innkeeper for their drink their own bodies. For the wine boils in them; they do not know what they are saying. They are rich while they are drunk; soon, when they have digested the wine, they see that they are beggars. In one day they drink the labors of many days. ### Extrabiblical texts - Basil, Hom. 14.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - The angle brackets mark a word supplied by the editor. Compare Basil, Homily 14 against Drunkards. ### Citation (SBL) Ambrose, Hel. 42 (CSEL 32.2:436; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/42). ## On Elijah and Fasting 43 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-43 - Source: CSEL 32.2:436–437 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drunkenness leads to violence and self-delusion, then to maudlin tears, softening even proud hearts. ### Latin text de ebrietate ad arma consurgitur, calicibus tela succedunt. pro uino sanguis effunditur et ipsum sanguinem uina fuderunt. quam fortes sibi homines uidentur in uino, quam sapientes, quam diserti. quantum etiam pulchri ac decori, cum stare non possint! mens necesse est titubet, lingua balbutiat, pallor exsanguis ora suffundat, faetor ebrietatis horrori sit. barbari in ferrum ruunt, uulgus in rixas. si quis eorum pugno fuerit percussus, uideas ora saucium uini lacrimas fundere, miserabiles epilogos decantare. habet unum hoc temulentia, ut emolliat et resoluat corda temulentorum; sicut ignis enim probat ferrum durum, ita et uini incendio etiam superborum hominum cor liquescit. ### English translation (Claude) From drunkenness men rise to arms; weapons succeed cups. Blood is poured out instead of wine, and wine has shed blood itself. How strong men seem to themselves in wine, how wise, how eloquent! How handsome too and comely, when they cannot stand! The mind must totter, the tongue stammer, a bloodless pallor overspread the face, so that the stench of drunkenness is horrible. Barbarians rush to the sword, the common people to brawls. If one of them has been struck with a fist, you may see the wounded man shed tears of wine from his face and chant pitiable laments. Drunkenness has this one thing: it softens and loosens the hearts of the drunk; for as fire tests hard iron, so the heat of wine melts even the hearts of proud men. ### Extrabiblical texts - Sir 31:26 (Sirach): allusion, medium confidence - Basil, Hom. 14.4 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 14 against Drunkards. ### Citation (SBL) Ambrose, Hel. 43 (CSEL 32.2:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/43). ## On Elijah and Fasting 44 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-44 - Source: CSEL 32.2:437 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: In wine all feel equal, but Sirach teaches that wine, created for gladness, must be drunk in moderation. ### Latin text omnes sibi in uino aequales uidentur, nullus inferior. non pauper diuiti cedit, utpote qui pauperem esse se nescit: non infirmus ualido, cui omnis in bibendo est fortitudo: non mendicus locupleti, non ignobilis honorato, cum bibentes illum regem habeant qui bibendo superauit uiros. meritoque scriptum est: aequalis uita hominibus uinum in ebrietate. sed utinam et quod sequitur audires: bibas illud moderate, ut sis sobrius! non habes quod accuses uinum. in iocunditatem creatum est, non in ebrietatem ab initio. exultatio animae et cordis est, si moderate bibas, inmoderatior autem potus in iracundiam concitat et ruinas multas efficit. ### English translation (Claude) All seem equal to themselves in wine; no one is inferior. The poor man does not yield to the rich, since he does not know he is poor; the weak not to the strong, since all his strength is in drinking; the beggar not to the wealthy, the low-born not to the honored, since the drinkers count as king the one who has surpassed the men in drinking. And rightly it is written: 'Wine in drunkenness is equal life to men.' But would that you heard what follows too: 'Drink it moderately, so that you may be sober.' You have nothing to accuse wine of. It was created for gladness, not for drunkenness, from the beginning. It is the exultation of soul and heart, if you drink moderately; but immoderate drinking rouses to anger and causes many ruins. ### Extrabiblical texts - Sir 31:27 (Sirach): quotation, high confidence - Sir 31:28 (Sirach): quotation, high confidence - Sir 31:29 (Sirach): quotation, high confidence ### Translation notes - The quotations are from Sir 31:27–29 (Greek 34:27–29) in the Old Latin form. ### Citation (SBL) Ambrose, Hel. 44 (CSEL 32.2:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/44). ## On Elijah and Fasting 45 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-45 - Source: CSEL 32.2:437–438 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose recalls the story of the drunken youth converted by a philosopher, but turns to the banquets of the powerful. ### Latin text sed forte dicant has esse potationes uulgarium et leuissimorum hominum. ueniamus ergo ad horum potentium et fortissimorum conuiuia. non ego hic unguentatos adulescentulos aut coronatos rosis proferam, qualem ferunt fuisse illum qui delibutus unguentis, redimitus floribus, subnixus meretricibus, antelucano potu ebrius et diurno cereorum comitatus lumine philosophi auditorium disputantis ingressus sit, quo audito coronas, ut aiunt, sensim detraxerit, unguenta deterserit, scortis uale dixerit, philosophus postea tantus euaserit, ut esset sobrietatis exemplum qui fuerat ante ebrietatis ludibrium. non enim unum emendatum illis inuideo, ut doceam genus eorum luxuriae a me non esse simulatum. certe ille si resipuit a uino, fuit tamen semper temulentus sacrilegio. ### English translation (Claude) But perhaps they may say these are the drinking bouts of common and very light people. Let us come, then, to the banquets of these powerful and very strong men. I will not bring forward here perfumed youths or those crowned with roses, such as they say was that one who, dripping with perfumes, wreathed with flowers, leaning on harlots, drunk from drinking before dawn and accompanied by the daylight of candles, entered the lecture hall of a philosopher who was discoursing; and having heard him, they say, he gradually took off his garlands, wiped off the perfumes, said farewell to the prostitutes, and afterward turned out so great a philosopher that he who had before been the laughingstock of drunkenness became an example of sobriety. For I do not grudge them one reformed man, so as to show that the kind of luxury I describe is not invented by me. Certainly, if he came to his senses from wine, he was still always drunk with sacrilege. ### Translation notes - The story is that of Polemo, who burst drunk into the lecture of Xenocrates and was converted to philosophy (told by Diogenes Laertius 4.16 and Valerius Maximus 6.9 ext. 1). 'Drunk with sacrilege' refers to his paganism. ### Citation (SBL) Ambrose, Hel. 45 (CSEL 32.2:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/45). ## On Elijah and Fasting 46 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-46 - Source: CSEL 32.2:438 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose describes the lavish banquets of military commanders, with gilded attendants and a horn of wine that rouses them to drinking contests. ### Latin text Apage igitur hinc adulescentes lubricos, ad conuiuia proeliatorum uenimus. inter arma prandendum est. stipatores hic sunt bellici, qui ministrant succincti auro et Babylonicis lumbos suffulti balteis, aureis torquibus nitent colla, aureis bullis zonam tegunt, aureis thecis cultros includunt suos. quibus dimicent cum epulis diuidendis. adsistunt pueri coma nitentes ex gente barbarica ad hos electi usus per singularum distantes aetatum uices. cernas populorum diuersorum ordines, aciem ordinatam putes: uasa exposita argentea, pompam arbitreris: cornu in medio uini plenum non proeliaris, sed epularis instrumentum bucinae, quod discumbentes in certamen accendat. ### English translation (Claude) Away, then, with slippery youths; we come to the banquets of warriors. Dinner must be taken among arms. Here are military attendants who serve, girded with gold, their loins supported by Babylonian belts; their necks shine with golden collars, they cover their girdles with golden studs, they sheathe their knives in golden scabbards, with which they fight when the food is to be divided. Boys stand by with gleaming hair, from a barbarian race, chosen for these uses, differing in the succession of their ages. You would see ranks of various peoples, you would think it a battle line drawn up; the silver vessels set out, you would think it a procession; a horn in the middle full of wine, an instrument not of battle but of banqueting, a trumpet to rouse those reclining to a contest. ### Translation notes - The description refers to the banquets of military officers of Ambrose's own day. ### Citation (SBL) Ambrose, Hel. 46 (CSEL 32.2:438; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/46). ## On Elijah and Fasting 47 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-47 - Source: CSEL 32.2:438–439 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose describes the drinking bouts of the powerful, which begin with small cups like skirmishers and grow into contests of who can drink most. ### Latin text primo minoribus poculis uelut ferentariis pugna praeluditur. uerum haec non sobrietatis species, sed bibendi est disciplina. etenim ut tragoediarum actores primo sensim uocem excitant, donec udae uocis aperiant iter, ut postea magnis possint clamoribus personare, ita isti quoque in principio prolusoriis se exercent poculis, ut inritent sitim, ne forte restinguant eam et satiati postea bibere non possint. ergo ubi res calere coeperit, poscunt maioribus poculis, feruor inardescit Martius, cibo sitis exaestuat et, ubi inminui uisa, potu meraciore reparatur. certant pocula cum ferculis et inter morsus saepe remittuntur. deinde procedente potu longius contentiusque diuersa et magna certamina quis bibendo praecellat. nota grauis, si quis excuset, si quis temperandum forte uinum putet. et haec donec ad mensas perueniatur secundas. ### English translation (Claude) First the battle is opened with smaller cups, as by skirmishers. But this is not a form of sobriety; it is a discipline of drinking. For just as tragic actors first raise their voice gradually until they open the passage of a moistened voice, so that afterward they can resound with great shouts, so these too at the beginning exercise themselves with preliminary cups, to provoke thirst, lest perhaps they quench it and, sated, be unable to drink afterward. So when things begin to grow warm, they call for larger cups; a martial fervor blazes up; thirst boils with the food, and when it seems lessened it is restored with stronger, less-mixed drink. The cups compete with the courses and are often sent back between bites. Then, as the drinking goes on further and more intensely, there are various great contests over who excels in drinking. It is a grave mark against anyone if he excuses himself, if he perhaps thinks the wine should be mixed with water. And this goes on until they reach the second tables. ### Extrabiblical texts - Basil, Hom. 14.3 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 14 against Drunkards. ### Citation (SBL) Ambrose, Hel. 47 (CSEL 32.2:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/47). ## On Elijah and Fasting 48 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-48 - Source: CSEL 32.2:439–440 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: After the meal the drinking begins in earnest, with large bowls and judged contests, until the servants tire but the drinkers do not. ### Latin text at ubi consummatae fuerint epulae, putes iam esse surgendum: tunc de integro potum instaurant suum, cum consummauerint, tunc incohare se dicunt, tunc deferuntur fialae, tunc maximi crateres quasi instrumenta bellorum. ac ne inmoderatum hoc arbitreris, mensura proponitur, certatur sub iudice, sub lege decernitur. agonithetes illis furor est, stipendium debilitas, uictoriae praemium culpa. pendit anceps diu et dubius belli euentus; furor enim ille est proeliaris. cedunt pincernarum manus uina fundentium et cocorum labores calida ministrantium, cedunt qui mensuras ipsas bonas. supereffluentes diligenti librant examine, ne quid effundant: non cedunt bibentes. ### English translation (Claude) But when the meal is finished, you would think it is time to rise: then they renew their drinking from the start; when they have finished, then they say they are beginning; then shallow bowls are brought, then the largest mixing bowls, like instruments of war. And lest you think this unmeasured, a measure is set out, they compete before a judge, the decision is made by law. Fury is their president of the games, weakness their pay, guilt the prize of victory. The doubtful outcome of the war hangs long in the balance; for that fury is warlike. The hands of the cupbearers pouring the wine give out, and the labors of the cooks serving hot dishes, and those who weigh out the very measures with careful scale so as to spill nothing; the drinkers do not give out. ### Translation notes - A phrase near the end is garbled in the digital text and is rendered by sense. ### Citation (SBL) Ambrose, Hel. 48 (CSEL 32.2:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/48). ## On Elijah and Fasting 49 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-49 - Source: CSEL 32.2:440 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Unlike war or wrestling, the drinking contest allows no surrender; all end drunk, to the host's glory. ### Latin text Sola illa sunt sine excusatione certamina. in bello si quis se inferiorem uiderit, arma conuertit et meretur ueniam: hic si quis calicem conuertat, urgetur ad potum. in scammate si quis manum leuat, exors quidem palmae, sed inmunis iniuriae est: in conuiuiis etsi manum reuocet a uino, ori eius infunditur. omnes inebriantur, uictores uictique omnes ebrii iacent plerique sopiti. nec portari eos ad sepulchrum licet, prius quam is qui pascit de omnibus se uindicatum uiderit, ut ulciscatur dispendium. qui autem damna non sentit hanc mensae suae gloriam putat, si ex ea uulnerati omnes ac saucii tamquam de harena exeant. ### English translation (Claude) These alone are contests without excuse. In war, if one sees himself inferior, he turns his arms away and earns pardon; here, if one turns his cup over, he is pressed to drink. In the wrestling pit, if one raises his hand, he has no share in the palm but is free from injury; at banquets, even if he withdraws his hand from the wine, it is poured into his mouth. All are made drunk; victors and vanquished all lie drunk, most asleep. Nor may they be carried to burial before the host sees himself avenged on all, so as to avenge his loss. But the one who does not feel the losses thinks this the glory of his table, if all go out from it wounded and injured as if from the arena. ### Citation (SBL) Ambrose, Hel. 49 (CSEL 32.2:440; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/49). ## On Elijah and Fasting 50 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-50 - Source: CSEL 32.2:440–441 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The drunken soldiers, brave in the morning, end the evening carried out by slaves, mocked even by children. ### Latin text spectaculum triste Christianorum oculis et miserabili specie. cernas iuuenes terribilis nisu hostibus de conuiuio portari foras et inde ad conuiuium reportari, repleri ut exhauriant et exhauriri ut bibant. si quis uerecundior fuerit, ut erubescat surgere, cum iam immoderatos potus tenere non possit, anhelare uehementius, gemere, sudare, signis prodere quod pudeat confiteri. ibi unusquisque pugnas enarrat suas, ibi fortia facta sua praedicant, narrant tropaea uino madidi et somno soluti nesciunt mente quid lingua proferant. unusquisque stertit et potat, dormit et dimicat, et si quando consurrectum fuerit, uiri proeliatores stare non possunt, egressu uacillant. rident seruuli dominorum opprobria, manibus suis portant militem bellatorem, inponunt equo. itaque hac atque illac tamquam nauigia sine gubernatore fluctuant et tamquam uulnere icti in terram defluunt, nisi excipiantur a seruulis. alii referuntur in scutis, fit pompa ludibrii. quos mane insignis armis spectaueras, uultu minaces, eosdem uesperi cernas etiam a puerulis inpune rideri sine ferro uulneratos, sine pugna interfectos, sine hoste turbatos, sine senectute tremulos, in ipso iuuentatis flore marcentes. ### English translation (Claude) A sad spectacle for Christian eyes and of a pitiable appearance! You may see young men, terrible in strength to their enemies, carried out of the banquet and carried back to the banquet, filled so that they may empty, and emptied so that they may drink. If anyone is more modest, so that he blushes to rise when he can no longer hold the immoderate drink, he pants more violently, groans, sweats, and betrays by signs what he is ashamed to confess. There each one relates his battles, there they proclaim their brave deeds, soaked in wine they tell of their trophies, and, loosened by sleep, they do not know in their minds what their tongues utter. Each one snores and drinks, sleeps and fights; and when at last they rise, the warriors cannot stand; they totter as they go out. The slaves laugh at their masters' disgrace; they carry the fighting soldier in their hands and put him on his horse. So they drift this way and that like ships without a helmsman and, as if struck by a wound, slide to the ground unless they are caught by the slaves. Others are carried back on shields; it becomes a procession of mockery. Those whom in the morning you had seen distinguished in arms, threatening in face, in the evening you may see laughed at with impunity even by little boys, wounded without iron, killed without battle, routed without an enemy, trembling without old age, wilting in the very flower of youth. ### Extrabiblical texts - Basil, Hom. 14.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 14 against Drunkards. ### Citation (SBL) Ambrose, Hel. 50 (CSEL 32.2:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/50). ## On Elijah and Fasting 51 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-51 - Source: CSEL 32.2:441–442 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The host who forces drink on his guests is as guilty as they; wine taken to excess is poison. ### Latin text Quis tale miscuit furoris poculum, quis tantum infudit mentibus uenenum? periclitatur homo lutum esse de corpore et ipse sibi reus est insaniae uoluntariae, corruptelae spontaneae. tamen nec uos excusamini, qui uocatis ut amicos et emittitis ut inimicos. quanto melius in terram tua uina fudisses! sed et terra inebriat et asperiores etiam ipsas feras reddit, si uini contigerit odor. denique uindemiae tempore si uineam intrauerint, solent ebrietate succendi. quid te delectant damna sine gratia? rogas ad iocunditatem, cogis ad mortem: inuitas ad prandium, ecferre uis ad sepulchrum: cibos promittis, tormenta inrogas: uina praetendis, uenena suffundis. omne enim quidquid nocet uenenum est. tollit sensus, uiscera exurit, somnum infestat, caput uexat. ### English translation (Claude) Who mixed such a cup of fury, who poured so much poison into minds? Man risks being mud from his body, and he himself is guilty of voluntary madness, of self-chosen corruption. Yet you too are not excused, who invite them as friends and send them out as enemies. How much better if you had poured your wine on the ground! But even the earth makes drunk, and makes even the wild beasts fiercer if the smell of wine has touched them. Indeed, if they enter a vineyard at vintage time, they are usually inflamed with drunkenness. Why do losses without grace delight you? You invite to gladness, you compel to death; you invite to dinner, you wish to carry out to the tomb; you promise food, you inflict torments; you offer wines, you pour in poisons. For everything that harms is poison. It takes away the senses, burns the inner organs, troubles sleep, afflicts the head. ### Citation (SBL) Ambrose, Hel. 51 (CSEL 32.2:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/51). ## On Elijah and Fasting 52 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-52 - Source: CSEL 32.2:442–443 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Moses compared wine to the incurable venom of dragons and asps, and the wine of Sodom to the poison of faithlessness. ### Latin text etiam maior uis uini quam ueneni est. denique uenenum uino excluditur, non uinum ueneno. merito deus per Moysen non solum ueneno sed etiam draconum ueneno uinum conparauit dicens: furor draconum uinum illorum et ira aspidum insanabilis. et pulcre addidit insanabilis; multi enim a reliquo serpentium ueneno curantur, nemo ab ebrietate. certe ueneno caro uulneratur, mens sine noxa est: ebrietas ad corporis mortem mentis etiam crimen adiungit. aduerte autem et perfidiae uenenum uini declaratum nomine. ait enim supra de alienigenis, qui nescirent deum: de uinea enim Sodomae uinum eorum est et uitis eorum uitis Gomorrae: uua eorum uua fellis, botrys amaritudinis in ipsis. ### English translation (Claude) Indeed the power of wine is greater than that of poison. Poison is driven out by wine, not wine by poison. Rightly God, through Moses, compared wine not only to poison but even to the poison of dragons, saying: 'Their wine is the fury of dragons and the incurable wrath of asps.' And he added well 'incurable'; for many are cured of the rest of serpents' poison, no one of drunkenness. Certainly by poison the flesh is wounded, the mind is unharmed; drunkenness adds to the death of the body the crime of the mind as well. Notice too that the poison of faithlessness is declared under the name of wine. For he says above of the foreigners who did not know God: 'For their wine is of the vine of Sodom, and their vine is the vine of Gomorrah; their grape is a grape of gall, a cluster of bitterness in them.' ### Scripture references - Deut 32:33: quotation, high confidence - Deut 32:32: quotation, high confidence ### Translation notes - Deut 32:32–33 is quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Hel. 52 (CSEL 32.2:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/52). ## On Elijah and Fasting 53 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-53 - Source: CSEL 32.2:443–444 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Isaiah, Proverbs, and the Greek Esdras pronounce woe on drunkards, who fall into lawsuits, brawls, and bloodshed they do not remember. ### Latin text Putatis me tamquam uino crapulatum intemperantius ieiunii praedicationi hunc miscuisse sermonem: et adhuc propter hos fortissimos uiros quanta praeterii, quanto minora dixi quam dominus locutus est! audistis quid per Moysen dixerit, audite quid in libro sermonum Esaiae scriptum est. inuehitur enim dominus in huiusmodi uersus et ait: uae his qui surgunt mane et sectantur sicera, qui ebrii sunt uesperi; nam uinum eos comburet. cum cithara enim et psalterio et tympanis uinum bibunt, opera autem dei non respiciunt et opera manuum eius non considerant. cui uae inquit, cui iudicia, cui tumultus? diuersa singulis, temulentis omnia. uae enim his qui ebrii sunt uesperi! quid igitur illis qui et ante uesperam et frequenter in lucem madent? ergo uae sibi debitum habent concertationes. conserunt lites, in caedem prosiliunt, ueniunt ad iudicia uel uocantur. habent ergo et iudicia tamquam rei. fit nonnumquam grauior tumultus, quia uino mens peruertitur ebriosi: et non meminit regis nec magistratus, ut scriptum est, et omnia per talenta facit loqui. et non meminerunt, cum biberint, amicitiae nec fraternae necessitudinis. sed post tumultum sumunt gladios et cum a uino mersi fuerint et surrexerint, non meminerunt ipsi quae gesserint. habent ergo etiam dignam mercedem tumultus. ### English translation (Claude) You think that, as if drunk with wine, I have intemperately mixed this discourse into my preaching on fasting: yet how much I have passed over on account of these very strong men, how much less have I said than the Lord has spoken! You have heard what he said through Moses; hear what is written in the book of the words of Isaiah. For the Lord inveighs against men of this kind and says: 'Woe to those who rise in the morning and pursue strong drink, who are drunk in the evening; for wine will burn them. For with cithara and psaltery and drums they drink wine, but they do not regard the works of God and do not consider the works of his hands.' 'To whom woe,' it says, 'to whom judgments, to whom tumult?' Different things to each, all things to drunkards. For woe to those who are drunk in the evening! What, then, of those who are soaked even before evening and often until daylight? So contests have their due woe. They join lawsuits, leap into slaughter, come to judgment or are summoned. So they also have judgments as defendants. Sometimes a more serious tumult arises, because the drunkard's mind is perverted by wine: 'and he does not remember king or magistrate,' as it is written, 'and makes everything speak in talents.' 'And when they have drunk they do not remember friendship or brotherly kinship. But after the tumult they take up swords, and when they have been drowned by wine and have risen, they themselves do not remember what they have done.' So they have a fitting reward for the tumult too. ### Scripture references - Isa 5:11: quotation, high confidence - Isa 5:12: quotation, high confidence - Prov 23:29: quotation, high confidence ### Extrabiblical texts - 1 Esd 3:19 (1 Esdras): quotation, high confidence - 1 Esd 3:22 (1 Esdras): quotation, high confidence ### Translation notes - Isa 5:11–12 and Prov 23:29 are quoted in the Greek/Old Latin form. The quotations on forgetting king, friendship, and kinship are from 1 Esdras 3:19–23 (the speech on wine). ### Citation (SBL) Ambrose, Hel. 53 (CSEL 32.2:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/53). ## On Elijah and Fasting 54 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-54 - Source: CSEL 32.2:444 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Banquets add music and women to drink to rouse lust; Romans encourage barbarians to drink so that they may be conquered; all intoxicating drink is called 'strong drink.' ### Latin text praeterieram certe ego citharam psalteria tympana, quae cognouimus conuiuiis huiuscemodi frequenter adhiberi, ut uino et cantu excitentur libidines. plerique etiam Persico more mulieres dignas temulentorum consortio induci iubent et ab his fialas accipiunt atque illis se substernunt sedentibus. et hunc ritum sacratae habent obseruationis, ebrietatis ministerium. habent ergo uinum et barbari: libenter his Romani indulgent, ut et ipsi soluantur in potus et eneruati ebrietate uincantur. nec solum uinum ebrietatem facit, sed et sicera. denique Hebraei omnem potum qui inebriat sicerae nomine uocant. ### English translation (Claude) I had certainly passed over the cithara, psalteries, and drums, which we know are often brought into banquets of this kind, so that lusts may be roused by wine and song. Many even, in the Persian manner, order women fit for the company of drunkards to be brought in, and receive the bowls from them and lie down beneath them as they sit. And they hold this rite as a sacred observance, the service of drunkenness. The barbarians, then, have wine too: the Romans gladly indulge them in it, so that they themselves may be loosened in drink and, enervated by drunkenness, be conquered. Nor does wine alone cause drunkenness, but strong drink too. Indeed the Hebrews call every drink that intoxicates by the name sicera. ### Scripture references - Isa 5:12: allusion, high confidence - Lev 10:9: allusion, low confidence ### Citation (SBL) Ambrose, Hel. 54 (CSEL 32.2:444; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/54). ## On Elijah and Fasting 55 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-55 - Source: CSEL 32.2:444–445 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Instead of rising early to pray, the drunkard rises to drink, preferring music and wine to hymns and psalms. ### Latin text Non inmerito ergo uae illis qui mane ebrietatis potum requirunt, quos conueniebat deo laudes referre, praeuenire lucem et occurrere oratione soli iustitiae, qui suos uisitat et exurgit nobis, si nos Christo, non uino et sicerae surgamus. piis hymni dicuntur, et tu citharam tenes? psalmi canuntur. et tu psalterium sumis aut tympanum? merito uae, quia salutem relinquis, mortem eligis. uix diluculum, et iam cursatur per tabernas. uinum quaeritur, excutiuntur tapetes. accubitum festinant sternere, lagynas argenteas, auratos calices exponunt. ### English translation (Claude) Not without reason, then, is there woe to those who seek the drink of drunkenness in the morning, who ought to give praises to God, anticipate the light, and meet with prayer the sun of righteousness, who visits his own and rises for us, if we rise for Christ, not for wine and strong drink. Hymns are being sung by the devout, and you hold a cithara? Psalms are being sung, and you take up a psaltery or a drum? Rightly woe, because you abandon salvation and choose death. It is scarcely dawn, and already they are running through the taverns. Wine is sought, carpets are shaken out; they hurry to spread the couch, they set out silver flagons and gilded cups. ### Scripture references - Isa 5:11: allusion, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence ### Extrabiblical texts - Wis 16:28 (Wisdom of Solomon): allusion, medium confidence ### Citation (SBL) Ambrose, Hel. 55 (CSEL 32.2:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/55). ## On Elijah and Fasting 56 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-56 - Source: CSEL 32.2:445 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Babylon, the golden cup that made the nations drunk, has been broken; it entices by its precious appearance. ### Latin text uae, inquit, ista quaerentibus! calix aureus Babylon in manu domini inebrians omnem terram. a uino eius biberunt omnes gentes, ideo commotae sunt. et subito cecidit Babylon et contrita est. calix ergo aureus contritus est, quia Babylon contrita est, quae est calix aureus. sed quamuis auro se iactet et pretio, in domini et ipsa est potestate. denique diuina indignatione conteritur. qua ratione calix aureus? quoniam qui ueritate deficitur quaerit inlecebram, ut species saltem pretiosa ad bibendum aliquos possit inlicere. ### English translation (Claude) 'Woe,' it says, 'to those who seek these things!' 'Babylon is a golden cup in the hand of the Lord, making all the earth drunk. All the nations have drunk of her wine; therefore they have been shaken. And suddenly Babylon has fallen and been broken.' The golden cup, then, has been broken, because Babylon, which is the golden cup, has been broken. But though she boasts of gold and value, she too is in the Lord's power. Indeed she is broken by divine indignation. Why a golden cup? Because one who lacks truth seeks enticement, so that at least a precious appearance may entice some to drink. ### Scripture references - Jer 51:7 (28:7 LXX): quotation, high confidence - Jer 51:8 (28:8 LXX): quotation, high confidence ### Translation notes - Jer 51:7–8 (Greek 28:7–8) is quoted. ### Citation (SBL) Ambrose, Hel. 56 (CSEL 32.2:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/56). ## On Elijah and Fasting 57 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-57 - Source: CSEL 32.2:445–446 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The golden cup of the world holds the poison of death and lust, while the apostles carry Christ's treasure in earthen vessels. ### Latin text constitue ante oculos pompam huius saeculi: uides speciosam inlecebram, sed inanem gratiam. non te inducant aurea uasa et argentea; habemus et nos thensaurum in uasis fictilibus. uas apostolicum fictile est, sed in eo thensaurus est Christi. uae siceram mane sectantes! aureum est hoc uas, poculum est: in eo poculo uenenum mortis, uenenum libidinis, uenenum ebrietatis est. hoc qui biberit commouetur et cadit. commouetur non solum corpore sed etiam corde turbato; commoueri enim peccati est. ### English translation (Claude) Set before your eyes the pomp of this world: you see a fine-looking enticement, but an empty charm. Let not vessels of gold and silver lead you on; we too have a treasure in earthen vessels. The apostolic vessel is earthen, but in it is the treasure of Christ. Woe to those who pursue strong drink in the morning! This vessel is golden, it is a cup: in that cup is the poison of death, the poison of lust, the poison of drunkenness. Whoever drinks it is shaken and falls. He is shaken not only in body but also with a troubled heart; for to be shaken belongs to sin. ### Scripture references - 2 Cor 4:7: quotation, high confidence - Isa 5:11: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 57 (CSEL 32.2:445–446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/57). ## On Elijah and Fasting 58 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-58 - Source: CSEL 32.2:446 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drunkenness brings the trembling of Cain in the land of Nod, 'commotion,' and of those who shook their heads at the cross. ### Latin text Denique Cain exiens a conspectu dei habitauit in terra Naid, quod interpretatione significat commotionem. ergo qui calice aureo inebriatur peccato mouetur. quid te sub maledicto constituis Cain illius parricidae, ut tremas atque mouearis? sed et persecutores domini transeuntes mouebant capita sua: exagitabat enim eos spiritus nequam, qui repleta a se corpora mouere consueuit. et ille cum defuerit tremor desinit, ebrietas autem perpetuum dat tremorem. sudant uinum corpora temulentorum: si leuius contigeris, uinum exprimis. ### English translation (Claude) Indeed Cain, going out from the sight of God, dwelt in the land of Nod, which by interpretation signifies 'commotion.' So one who is made drunk by the golden cup is moved by sin. Why do you place yourself under the curse of that fratricide Cain, so that you tremble and are moved? But the persecutors of the Lord too, passing by, shook their heads; for an evil spirit drove them, which is accustomed to move the bodies it has filled. And that trembling stops when the spirit departs, but drunkenness gives a perpetual trembling. The bodies of drunkards sweat wine; if you touch them lightly, you squeeze out wine. ### Scripture references - Gen 4:16: allusion, high confidence - Gen 4:12: allusion, high confidence - Matt 27:39: allusion, high confidence ### Translation notes - Gen 4:16 in the Greek reads 'the land of Nod (Naid)'; the etymology 'commotion' follows the Hebrew nôd. Gen 4:12 (Greek) speaks of Cain 'groaning and trembling.' ### Citation (SBL) Ambrose, Hel. 58 (CSEL 32.2:446; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/58). ## On Elijah and Fasting 59 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-59 - Source: CSEL 32.2:446–447 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drunkenness inflames lust, turns men into neighing horses, and brings disease and vomiting, as Jeremiah says. ### Latin text ebrietas fomentum libidinis, ebrietas incentiuum insaniae, ebrietas uenenum insipientiae. haec sensus hominum mutat et formas. per hanc fiunt ex hominibus equi adhinnientes, siquidem naturali uapore corporis calidi et praeter naturam uini calore flammati cohibere se non queunt et in bestiales libidines excitantur, ut nullum tempus praescriptum habeant, quo deceat indulgere concubitu. uocem amittunt, colore uariantur, oculis ignescunt, ore anhelant. fremunt naribus, in furorem inardescunt, sensu excidunt. hinc frenesis periculosa, hinc calculi grauis poena, hinc exitialis cruditas, hinc uomitus frequens semesas epulas cum internorum uiscerum cruore fundentium. mentior, nisi eadem dominus per Hieremiam locutus est dicens: bibite et inebriamini et uomite: et cadetis et non surgetis. ### English translation (Claude) Drunkenness is the fuel of lust, the incitement of madness, the poison of folly. It changes men's senses and forms. Through it men become neighing horses, since, inflamed by the natural heat of a warm body and, beyond nature, by the heat of wine, they cannot restrain themselves and are roused to bestial lusts, so that they keep no prescribed time at which it is fitting to indulge in intercourse. They lose their voice, change color, their eyes burn, they pant with their mouths, they snort through their nostrils, they blaze into fury, they lose their senses. Hence dangerous frenzy, hence the heavy punishment of the stone, hence deadly indigestion, hence frequent vomiting of those who pour out half-eaten food with blood from their inner organs. I am lying if the Lord did not say the same things through Jeremiah, saying: 'Drink and be drunk and vomit, and you will fall and not rise.' ### Scripture references - Jer 5:8: allusion, high confidence - Jer 25:27 (32:27 LXX): quotation, high confidence ### Extrabiblical texts - Basil, Hom. 14.6 (Homilies and Sermons): allusion, low confidence ### Translation notes - 'Neighing horses' echoes Jer 5:8. Compare Basil, Homily 14 against Drunkards. ### Citation (SBL) Ambrose, Hel. 59 (CSEL 32.2:446–447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/59). ## On Elijah and Fasting 60 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-60 - Source: CSEL 32.2:447 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drunkards suffer illusions, vertigo, and irrational fears and cannot be roused until they sober up. ### Latin text Hinc etiam uanae imagines, incerti uisus, instabilis gressus. umbras saepe transiliunt sicut foueas. nutat his terra, subito erigi et inclinari uidetur, quasi uertatur. timentes in faciem ruunt et solum manibus adprendunt aut concurrentibus montibus sibi uidentur includi. murmur in auribus tamquam maris fluctuantis fragor et resonantia fluctu litora. canes si uiderint, leones arbitrantur et fugiunt. alii risu soluuntur incondito, alii inconsolabili maerore deplorant, alii inrationabilis cernunt pauores. uigilantes somniant, dormientes litigant. uita his somnium est, somnus his multus est. excitari nullis uocibus possunt: quantolibet stimulandos inpulsu putes, nisi resipierint, uigilare non possunt. ### English translation (Claude) Hence too vain images, uncertain sight, unsteady gait. They often jump over shadows as if they were ditches. The earth sways for them; it seems suddenly to rise and tilt as if it were turning over. In fear they fall on their faces and grasp the ground with their hands, or they think themselves shut in by mountains coming together. There is a murmur in their ears like the crash of a tossing sea and shores resounding with the waves. If they see dogs, they think them lions and flee. Some dissolve in senseless laughter, others weep in inconsolable grief, others see irrational terrors. Awake they dream, asleep they quarrel. Life to them is a dream, and their sleep is long. They cannot be roused by any voices; however hard you think they must be goaded, unless they have come to their senses they cannot wake. ### Extrabiblical texts - Basil, Hom. 14.7 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 14 against Drunkards 7. ### Citation (SBL) Ambrose, Hel. 60 (CSEL 32.2:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/60). ## On Elijah and Fasting 61 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-61 - Source: CSEL 32.2:447–448 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Jeremiah mourns the drunkard as a superfluous creature, while Paul commends the drunkenness of the Spirit, natural to those made in God's image. ### Latin text unde bene Hieremias huiusmodi hominem tamquam superfluam creaturam deflendum putat. quid est enim homo ebrius nisi creatura superflua? itaque sic ait: sicut fletum Iazer deflebo te, uitis, quia deserta est ciuitas Iazer, et infra: uinum erat in torcularibus tuis: mane non calcauerunt, meridie autem non fecerunt. Iazer rcotyotc rcspioooc, factura superflua est — moderatio enim naturalis est, supra mensuram quidquid est superfluum habetur — ita est ebrietas, quae fletu prophetico deploratur. unde ait apostolus: nolite inebriari uino, in quo est luxuria. sed implemini spiritu. est ergo ebrietas culpae, est et gratiae. et forte haec naturae quae gratiae, quia ad imaginem et similitudinem dei facti spiritu sancto repleti esse debemus. ### English translation (Claude) Hence Jeremiah rightly thinks such a man should be mourned as a superfluous creature. For what is a drunken man but a superfluous creature? So he says: 'As with the weeping of Jazer I will weep for you, O vine, because the city of Jazer is deserted,' and further on: 'There was wine in your presses: in the morning they did not tread, and at noon they did not make it.' Jazer means 'superfluous making' — for moderation is natural, whatever is beyond measure is reckoned superfluous — so is drunkenness, which is lamented with prophetic weeping. Hence the apostle says: 'Do not be drunk with wine, in which is luxury, but be filled with the Spirit.' There is, then, a drunkenness of guilt, and there is also one of grace. And perhaps this latter is more of nature than of grace, because, made in the image and likeness of God, we ought to be filled with the Holy Spirit. ### Scripture references - Jer 48:32 (31:32 LXX): quotation, high confidence - Jer 48:33 (31:33 LXX): quotation, high confidence - Eph 5:18: quotation, high confidence - Gen 1:26: allusion, high confidence ### Translation notes - Jer 48:32–33 (Greek 31:32–33) is quoted in the Greek/Old Latin form. The Greek gloss on Jazer is garbled in the digital text and is rendered by sense ('superfluous making'). ### Citation (SBL) Ambrose, Hel. 61 (CSEL 32.2:447–448; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/61). ## On Elijah and Fasting 62 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-62 - Source: CSEL 32.2:448–449 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drinkers make toasts to emperors and armies into duties of loyalty, and some drink at martyrs' tombs, as if drunkenness honored those who learned to suffer by fasting. ### Latin text Quid autem obtestationes potantium loquar? quid memorem sacramenta, quae uiolare nefas arbitrantur? bibamus inquiunt. opto salutem imperatorum, ut qui non biberit fiat reus indeuotionis; uidetur enim non amare imperatorem qui pro eius salute non biberit).s o piae deuotionis obsequium! bibamus pro salute exercitus, pro comitum uirtute, pro filiorum sanitate. et haec uota ad deum peruenire iudicant sicut illi qui calices ad sepulchra martyrum deferunt atque illic in uesperam bibunt; aliter se exaudiri posse non credunt. o stultitia hominum, qui ebrietatem sacrificium putant, qui existimant illis ebrietatem placere qui ieiunio passionem sustinere didicerunt. ### English translation (Claude) What shall I say of the oaths of drinkers? Why mention the pledges which they think it wicked to violate? 'Let us drink,' they say, 'to the health of the emperors,' so that whoever does not drink is guilty of disloyalty; for he seems not to love the emperor who has not drunk to his health. O the homage of pious devotion! 'Let us drink to the health of the army, to the valor of the counts, to the health of our sons.' And they judge that these vows reach God, like those who bring cups to the tombs of the martyrs and drink there until evening; they do not believe they can be heard otherwise. O the folly of men, who think drunkenness a sacrifice, who suppose that drunkenness pleases those who learned by fasting to endure their passion! ### Translation notes - The custom of drinking at martyrs' tombs is mentioned also by Augustine (Confessions 6.2.2), who reports Ambrose's prohibition of it. A few letters are garbled at the end of the toast in the digital text. ### Citation (SBL) Ambrose, Hel. 62 (CSEL 32.2:448–449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/62). ## On Elijah and Fasting 63 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-63 - Source: CSEL 32.2:449 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Drunken boasts have led men to torture and death; wine extracts secrets that torture cannot. ### Latin text quantos de intemperanti conuiuio nouimus ad tormenta uenisse! dum per ebrietatem de imperio suo certant et sibi regna promittunt, honores aliis pollicentur, infelices ad poenam ducti sunt, qui quid dicerent nesciebant. unde plerique boni iudices ea quae per ebrietatem dicta essent tenenda ad crimen non putauerunt. plerique etiam uino utuntur ut eculeo et quibus tormenta non eliciunt uocem proditionis eos temptant bibendo, ut patriae statum, salutem ciuium, defensionis suae prodant consilia; uirtus enim plerumque uincit dolorem, fidem autem potus excludit. cognoui plerosque fidiculis exulceratos nomen suum negasse: quis inter cymbia texit quod latere cupiebat? ### English translation (Claude) How many we know who have come from an intemperate banquet to torture! While in drunkenness they contend over their command and promise themselves kingdoms and pledge honors to others, the unhappy men, who did not know what they were saying, were led to punishment. Hence many good judges did not think that what was said in drunkenness should be held as a crime. Many also use wine like the rack, and those from whom tortures do not extract the word of betrayal they test with drinking, so that they may betray the state of their country, the safety of the citizens, the plans of their defense; for courage often overcomes pain, but drink drives out faithfulness. I have known many, ulcerated by the cords, who denied their own name: who among the cups has hidden what he wished to keep secret? ### Citation (SBL) Ambrose, Hel. 63 (CSEL 32.2:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/63). ## On Elijah and Fasting 64 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-64 - Source: CSEL 32.2:449–450 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Some drink wine poured down their throats through pipes and horns, though such floods destroy the body as water wears rock. ### Latin text quid retexam auditum mihi non poculi, sed profluuii genus, quo in ora hominum tamquam per fistulas aut canales uina funduntur? homines hos an utres uerius aestimarim? tamen ipsi utres, nisi moderata transfusio sit, saepe rumpuntur; per cornu etiam fluentia in fauces hominum uina decurrunt, et si quis respirauerit, conmissum flagitium, soluta acies: loco motus habetur. aqua decurrens a Libano cautes rupeas soluit, quomodo mollibus putant nequaquam nocere uisceribus uinolentorum impetus fluentorum? ### English translation (Claude) Why should I recount what I have heard of a kind not of cup but of flood, by which wines are poured into men's mouths as through pipes or channels? Should I rather reckon these men or wineskins? Yet wineskins themselves, unless the pouring is moderate, often burst. Wines also run down into men's throats flowing through a horn, and if anyone takes a breath, a crime has been committed, the battle line broken: he is held to have been moved from his post. Water running down from Lebanon dissolves rocky cliffs; how do they think the force of streams of wine does no harm to the soft inner organs of drunkards? ### Extrabiblical texts - Basil, Hom. 14.8 (Homilies and Sermons): allusion, low confidence ### Translation notes - Compare Basil, Homily 14 against Drunkards 8. ### Citation (SBL) Ambrose, Hel. 64 (CSEL 32.2:449–450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/64). ## On Elijah and Fasting 65 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-65 - Source: CSEL 32.2:450 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Even elephants drink only to quench thirst, holding nothing superfluous. ### Latin text elefantos quoque ferunt promoscide haurire aquae plurimum, eosdem tamen ad sedandam sitim moderato potu esse contentos, sed si forte ab aliquo caupone fuerint mercede fraudati, indignantes replere concauum promoscidis, non ut ebibant, sed effundant, atque in momentariis inundationibus inrigare eius tabernam de quo se putauerant uindicandos. siccantur ad potum subito lacus ac repente funduntur, natant omnia: cui non mirum tam immania beluarum corpora superfluum nil tenere? ### English translation (Claude) They say too that elephants draw up a great deal of water with their trunk, yet are content with moderate drinking to quench their thirst; but if they have been cheated of their wage by some innkeeper, in indignation they fill the hollow of their trunk not to drink but to pour it out, and in sudden floods they drench the tavern of the man on whom they thought they should take revenge. Lakes are suddenly dried for drinking and suddenly poured out; everything swims. Who would not marvel that such huge bodies of beasts hold nothing superfluous? ### Citation (SBL) Ambrose, Hel. 65 (CSEL 32.2:450; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/65). ## On Elijah and Fasting 66 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-66 - Source: CSEL 32.2:450–451 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose deplores women who, drunk, dance immodestly in the streets before young men, against the apostle's teaching on modesty. ### Latin text Sed quid de uiris loquamur, quando etiam feminae, quas oportet sollicitiorem castitati sobrietatis adhibere custodiam, usque ad ebrietatem bibunt? deinde surgentes, quas etiam intra secreta domus uel audiri ab alienis non conuenit uel uideri, prodire in publicum non uelato capite, uultu procaci! apostolus mulieres tacere etiam in ecclesia iubet, domi uiros suos praecipit interrogare. illae in plateis inuerecundos etiam uiris sub conspectu adulescentulorum intemperantium choros ducunt, iactantes comam, trahentes tunicas, scissae amictus, nudae lacertos, plaudentes manibus, saltantes pedibus, personantes Uocibus, inritantes in se iuuenum libidines motu histrionico, petulanti oculo, dedecoroso ludibrio. spectat corona adulescentium et fit miserabile theatrum. inter saltantium ruinas et spectantium lapsus caelum inpuro contaminatur aspectu, terra turpi saltatione polluitur, quae perobscaenis saltatibus uerberatur. ### English translation (Claude) But why do we speak of men, when even women, who ought to apply a more careful guard of sobriety to their chastity, drink to drunkenness? Then, getting up — women for whom it is not fitting even within the privacy of the house to be heard or seen by strangers — they go out in public with uncovered head and wanton face! The apostle bids women be silent even in church and instructs them to ask their husbands at home. These women in the streets lead shameless dances even in the sight of men, under the gaze of intemperate young men, tossing their hair, trailing their tunics, their cloaks torn, their arms bare, clapping their hands, leaping with their feet, shouting with their voices, rousing the young men's lusts toward themselves with an actor's movements, a wanton eye, a disgraceful jest. A ring of young men looks on, and a pitiable theater is made. Amid the falls of the dancers and the lapses of the onlookers, heaven is defiled by an impure sight, and the earth is polluted by a shameful dance, beaten by most obscene leaps. ### Scripture references - 1 Cor 14:34: allusion, high confidence - 1 Cor 14:35: allusion, high confidence - 1 Cor 11:5: allusion, medium confidence ### Translation notes - Translated as written; the rebuke reflects Ambrose's view of the street dancing of his day. ### Citation (SBL) Ambrose, Hel. 66 (CSEL 32.2:450–451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/66). ## On Elijah and Fasting 67 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-67 - Source: CSEL 32.2:451 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Wine and women each lead men from God, and still more together; Sirach calls a drunken woman a great wrath. ### Latin text quomodo patienter loquar, pie praeteream, conuenienter defleam? uinum nobis tantarum animarum damna intulit. etenim si uinum et mulieres discedere a deo faciunt, quod uel ebrietas uel libido praeuaricationis inlecebrae sint, si singula ac separata quid faciant? unde non inmerito ait sapiens ante nos quidam: mulier ebriosa ira magna. ### English translation (Claude) How shall I speak patiently, pass over piously, lament fittingly? Wine has brought us the loss of so many souls. For if wine and women make men depart from God, because drunkenness and lust are both enticements to transgression, if they singly and separately, what will they do ? Hence not without reason a certain wise man before us said: 'A drunken woman is a great wrath.' ### Extrabiblical texts - Sir 19:2 (Sirach): quotation, high confidence - Sir 26:8 (Sirach): quotation, high confidence ### Translation notes - The words in angle brackets are supplied by the editor. 'Wine and women make men depart' is Sir 19:2; 'A drunken woman is a great wrath' is Sir 26:8. ### Citation (SBL) Ambrose, Hel. 67 (CSEL 32.2:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/67). ## On Elijah and Fasting 68 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-68 - Source: CSEL 32.2:451–452 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Israel was strong while drinking water and eating manna, but when it craved the meat of Egypt it perished in the desert. ### Latin text quid autem mirum, si uino decipiuntur animae feminarum, cum omnes illae tribus patrum, cum de petra biberent aquam, manna manducarent, gentes ualidissimas uincerent, et non erat in his ullus infirmus? ubi uero carnes desiderare coeperunt et desideriis in Aegyptum conuertebantur, nequaquam ex tot milibus hominum in terram repromissionis praeter duos peruenire meruerunt. itaque quid boni sit sobrietas, quid mali intemperantia hinc colligere datur: quando immurmurabant requirentes Aegypti delicias a serpentibus moriebantur, quando per maris rubri transibant semitam, aquam bibebant. non igitur ueremur exemplum, non fugimus delicias, ne nos futurorum bonorum adeptione defrudent? ### English translation (Claude) What wonder, then, if the souls of women are deceived by wine, when all those tribes of the fathers, when they drank water from the rock, ate manna, conquered the strongest nations, and there was not one weak among them? But when they began to desire meat and in their desires turned back toward Egypt, of so many thousands of men none but two deserved to reach the land of promise. So we may gather from this what good sobriety is and what evil intemperance is: when they murmured, seeking the delicacies of Egypt, they died by serpents; when they passed over the path of the Red Sea, they drank water. Do we not, then, fear the example, do we not flee delicacies, lest they cheat us of gaining the good things to come? ### Scripture references - Exod 17:6: allusion, high confidence - Exod 16:15: allusion, high confidence - Ps 105:37 (104:37 LXX): quotation, high confidence - Num 11:4: allusion, high confidence - Num 14:30: allusion, high confidence - Num 21:6: allusion, high confidence - 1 Cor 10:6: allusion, high confidence ### Citation (SBL) Ambrose, Hel. 68 (CSEL 32.2:451–452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/68). ## On Elijah and Fasting 69 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-69 - Source: CSEL 32.2:452 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Isaiah's oracle on Tyre, a luxurious city, shows luxury as the root of vices and the mother of avarice. ### Latin text Et quid aliorum utar sententiis? ipsi bene pasti ac luxuriosi quid sibi sperent audiamus. inducit enim eos Esaias propheta dicentes: manducemus et bibamus; cras enim moriemur, meritoque exclamat: ululate naues Cartaginis, quia perierunt et amplius non erunt. quod est dictum de uisione Tyri, quam luxuriosam urbem cognouimus. ideoque nona uisio est, non septima aut octaua, quod ea neque legem custodiat neque euangelii gratiam, cum et sabbato legitimo ignes libidinis adolere sit uetitum, et euangelii serie octauus dies resurrectionis inluceat. idem autem dies primus atque octauus, quia dominica dies in se recurrit. luxuria ergo nec fidem habet nec obseruantiam disciplinae, luxuria seminarium et origo uitiorum est. nec arbitremini me aduersus apostolum dixisse, quia ille ait auaritiam radicem esse uitiorum omnium, quoniam luxuria ipsius est mater auaritiae. etenim cum exhauserit quis luxuriando proprias facultates, quaerit postea auara conpendia. audistis quid hodie lectum sit. ### English translation (Claude) And why should I use the sayings of others? Let us hear what the well-fed and luxurious themselves hope for. For the prophet Isaiah brings them in saying: 'Let us eat and drink, for tomorrow we shall die,' and rightly he cries out: 'Howl, ships of Carthage, for they have perished and will be no more.' This is said of the vision of Tyre, which we know was a luxurious city. And therefore it is the ninth vision, not the seventh or eighth, because it keeps neither the law nor the grace of the gospel, since on the lawful sabbath it is forbidden to kindle the fires of lust, and in the course of the gospel the eighth day of the resurrection shines; and the same day is first and eighth, because the Lord's day recurs on itself. Luxury, then, has neither faith nor observance of discipline; luxury is the seedbed and origin of vices. And do not think I have spoken against the apostle, because he says that avarice is the root of all evils; for luxury is the mother of avarice. For when one has exhausted his own means by luxurious living, he afterward seeks greedy gains. You have heard what was read today. ### Scripture references - Isa 22:13: quotation, high confidence - Isa 23:1: quotation, high confidence - 1 Tim 6:10: allusion, high confidence ### Translation notes - Isa 22:13 and 23:1 (Greek: 'ships of Carthage' for 'ships of Tarshish'). Ambrose counts the oracle on Tyre as the ninth vision of Isaiah. 'You have heard what was read today' shows this was preached as a sermon. ### Citation (SBL) Ambrose, Hel. 69 (CSEL 32.2:452; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/69). ## On Elijah and Fasting 70 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-70 - Source: CSEL 32.2:452–454 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The Phoenician merchants' restless seafaring for gain is condemned; the sea was made for beauty, not trade, as Jonah's flight by sea shows. ### Latin text mercatores inquit Phoenicum transmeantes mare; in aqua multa semen mercatorum sicut messis, quae defertur. uicinae istae sunt ciuitates, Tyrus Phoenicae, Sidon, uicinae ut locis ita et uitiis, mercatores a negotiationibus periculosa transfretatione maris lucella quaerentes. sollicita uita hominum, inquieta conuersatio et quodam semper in turbine, uentis ipsis mobilior, quibus uoluitur atque huc et illuc saepe iactatur. utique accusatis crebra naufragia: quis uos nauigare conpellit? quasi non inuidia opum et terras faciatis intutas et ad latrocinium plurimos excitetis? mare non ad nauigandum deus fecit, sed propter elementi pulchritudinem. latius pelagi fudit aequora certe, ut freto includeret terras, ne longius tu uagus et exul errares. sed tempestate iactatur mare: timere ergo, non usurpare debetis. elementum innocens nil deliquit, temeritas humana sibi est ipsa discrimini. denique qui non nauigat nescit timere naufragium. dominus dixit: dominamini piscium maris, non dixit: enauigate in fluctibus. denique et propheta Iona, qui missus est in Nineuem, ut paenitentiam praedicaret, quia uoluit nauigare, ut fugeret a facie dei, tempestate turbatus et sorte ductus et iactatus in mare et exceptus a ceto est. ### English translation (Claude) 'Merchants of the Phoenicians,' it says, 'crossing the sea; on many waters the seed of the merchants, like a harvest that is carried away.' These cities are neighbors, Tyre of Phoenicia and Sidon, neighbors in place as in vices, merchants seeking little profits from trade by dangerous crossing of the sea. Anxious is the life of men, restless their way of life and always in a kind of whirlwind, more changeable than the very winds by which it is rolled and often tossed this way and that. Surely you complain of frequent shipwrecks: who compels you to sail? As if you did not, by your envy of wealth, make even the lands unsafe and rouse very many to robbery! God did not make the sea for sailing, but for the beauty of the element. He spread out the broad surfaces of the sea, surely, to enclose the lands with its strait, so that you would not wander farther as a vagrant and exile. But the sea is tossed by storm: you ought, then, to fear it, not to presume on it. The innocent element has done no wrong; human rashness is its own danger. Indeed he who does not sail does not know how to fear shipwreck. The Lord said: 'Have dominion over the fish of the sea'; he did not say: 'Sail out on the waves.' Indeed the prophet Jonah too, who was sent to Nineveh to preach repentance, because he wished to sail to flee from the face of God, was troubled by a storm, picked out by lot, thrown into the sea, and taken in by the whale. ### Scripture references - Isa 23:2: quotation, high confidence - Isa 23:3: quotation, high confidence - Gen 1:28: quotation, high confidence - Jonah 1:3: allusion, high confidence - Jonah 1:7: allusion, high confidence - Jonah 1:15: allusion, high confidence - Jonah 1:17 (2:1 LXX): allusion, high confidence ### Translation notes - Isa 23:2–3 is quoted in the Greek form. Ambrose's view that the sea was not made for sailing is his own and is translated as written. ### Citation (SBL) Ambrose, Hel. 70 (CSEL 32.2:452–454; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/70). ## On Elijah and Fasting 71 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-71 - Source: CSEL 32.2:454–455 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The sea was given for food, not for the restless trade that greed drives, so that the sea itself cries, 'Be ashamed, Sidon.' ### Latin text Propheta quoque Dauid ait, cum dei circa hominem commemoraret gratiam: omnia subiecisti sub pedibus eius, oues et boues uniuersas, insuper et pecora .' He granted to the fish, not to men, to pass along the path of the sea. The sea was given you for food, not for danger: use it for food, not for trade. Why do you create danger for yourself from pleasure? Why do you probe the depths of a separate element? Why do you disturb the higher secrets of the world? Why, finally, do you, an impatient sailor, strive to furrow and plow the waves so often? Why do you so often try the harmless seas and provoke storms? O insatiable avarice of merchants! Even the sea yields to you, and the ocean cannot bear your restlessness. Indeed, plowed by merchants returning so often, the sea said: 'Be ashamed, Sidon.' This is as the voice of a weary element saying: 'Be ashamed, Sidon,' that is: you trader accuse my waves, when you are yourself more restless than the waves. Be ashamed at least with shame, since you are not moved by danger. The winds are more modest than your desires. They have their times of rest; your pursuits of gain never take a holiday. And when the storm is at rest, your ships are never at rest. The wave is hunted under the oar when it rests from the wind. ### Scripture references - Ps 8:6: quotation, high confidence - Ps 8:7 (8:8 LXX): quotation, high confidence - Ps 8:8 (8:9 LXX): quotation, high confidence - Isa 23:4: quotation, high confidence ### Translation notes - The words in angle brackets complete the quotation of Ps 8:7–8 (supplied by the editor). 'Be ashamed, Sidon, said the sea' is Isa 23:4. ### Citation (SBL) Ambrose, Hel. 71 (CSEL 32.2:454–455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/71). ## On Elijah and Fasting 72 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-72 - Source: CSEL 32.2:455–456 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Carthage, founded by Tyre, inherits its luxury; the merchants sow and reap on water, never on solid ground, unlike those who sow for heaven. ### Latin text non parturiui inquit nec peperi nec enutriui iuuenes. quid me inquietant quos nescio, quos non agnosco? ite in Cartaginem, ululate qui inhabitatis insulas! supra dixit: ululate, naues Cartaginis! Cartaginem etenim Tyrii condiderunt et ideo Cartaginenses sequuntur luxuriam conditorum transfusa in se decolora successione nequitiae, pessimorum uitiorum heredes deteriores. et bene luxuriosos naues dixit. sicut illae uento ita hi cibo iactantur et uino. insulas repleta potu inhabitant corpora, naufragiis circumsonant, tunduntur fluctibus ebrietatis, nec per diem nec noctu quiescunt. horum igitur mercatorum semen in aqua, < in aqua> messis fructus est. in aqua enim labores suos seminant, ut pericula metant, in aqua illis seges pullulat, in aqua messis exuberat, fructus ipse in aqua est, numquam tutus et solidus. unde recte ait: qui seminabat in terra non introiuit in negotiationem, immo qui seminabat in caelo. sed est et bona terra, in qua quicumque seminauerit fructus ei caelestes orientur. ### English translation (Claude) 'I have not been in labor,' it says, 'nor given birth, nor reared young men.' Why do they disturb me whom I do not know, whom I do not recognize? 'Go to Carthage; howl, you who inhabit the islands!' Above he said: 'Howl, ships of Carthage!' For the Tyrians founded Carthage, and therefore the Carthaginians follow the luxury of their founders, a discolored succession of wickedness poured into them, worse heirs of the worst vices. And he rightly called the luxurious 'ships.' As those are tossed by the wind, so these by food and wine. Bodies filled with drink inhabit the islands, resound with shipwrecks, are beaten by the waves of drunkenness, and rest neither by day nor by night. Of these merchants, then, the seed is in the water, is the harvest's fruit. For they sow their labors in the water, so as to reap dangers; in the water their crop sprouts, in the water the harvest abounds, the fruit itself is in the water, never safe and solid. Hence he rightly says: 'He who sowed on land did not enter into trade' — rather, he who sowed in heaven. But there is also a good land, in which whoever has sown, heavenly fruits will spring up for him. ### Scripture references - Isa 23:4: quotation, high confidence - Isa 23:6: quotation, high confidence - Isa 23:1: quotation, high confidence - Isa 23:3: allusion, high confidence - Matt 13:8: allusion, medium confidence ### Translation notes - Isa 23:4, 6, 1–3 are quoted in the Greek form. The angle brackets mark words supplied by the editor. ### Citation (SBL) Ambrose, Hel. 72 (CSEL 32.2:455–456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/72). ## On Elijah and Fasting 73 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-73 - Source: CSEL 32.2:456 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Isaiah calls Tyre a harlot's song, using plain words to make sinners blush, which fits the shameful dances of Ambrose's day. ### Latin text Ululate inquit iterum ait naues Cartaginis, quoniam perit munitio uestra. et erit in illa die, relinquetur Tyrus et infra: eritque post annos LXX Tyrus uti canticum meretricis. uide quibus uerbis utatur propheta nec refugiat uerborum istiusmodi uilitatem. nos interdum refugimus, non quo nobis quam illis lingua sit castior, sed auctoritas inferior. maior enim uis rerum in talium expressione sermonum est, ut qui delicta non erubescunt erubescant uel nomina delictorum. erit inquit Tyrus ut canticum meretricis. uidete ne cum aliquis illos choros uiderit duci, turpia uerba cantari, dicat: ecce facta est Tyrus ut canticum meretricis. ### English translation (Claude) 'Howl,' he says — he says it again — 'ships of Carthage, for your stronghold has perished. And it will be in that day, Tyre will be left,' and further on: 'And after seventy years Tyre will be like a harlot's song.' See what words the prophet uses, and he does not shrink from the cheapness of such words. We sometimes shrink from them, not because our tongue is chaster than theirs, but because our authority is less. For there is a greater force of things in the expression of such words, so that those who do not blush at offenses may blush at least at the names of offenses. 'Tyre,' he says, 'will be like a harlot's song.' See that, when someone sees those dances led and shameful words sung, he does not say: 'Behold, Tyre has become like a harlot's song.' ### Scripture references - Isa 23:14: quotation, high confidence - Isa 23:15: quotation, high confidence ### Translation notes - Isa 23:14–15 is quoted in the Greek form. ### Citation (SBL) Ambrose, Hel. 73 (CSEL 32.2:456; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/73). ## On Elijah and Fasting 74 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-74 - Source: CSEL 32.2:456–457 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The harlot's song may also be taken in a good sense, of Rahab and of the converted nations, the 'harlots' who enter the kingdom first. ### Latin text oraculum propheticae adnuntiationis impletum. et subiecit: accipe citharam, uagare, ciuitas meretrix oblita, bene cithariza multa canta, ut fiat memoria tui. et erit post LXX annos Tyrus ut canticum meretricis et uisitationem faciet deus Tyri. unde possumus et in bono canticum Raab illius meretricis accipere, quae exploratores Iesu fideli mente suscepit. nam et dominus ait: cantauimus uobis, et non saltastis et Dauid ait: cantate domino canticum nouum, cantate domino omnis terra, hoc est canticum meretricis, quod illa ante meretrix in Adam et Eua terra cantauit, meretrix in populo nationum. haec meretrix plurimas meretrices bonas fecit, de quibus dictum est a domino Iesu ad illum electum et seniorem populum dei: publicani et meretrices praecedunt uos in regnum dei. ### English translation (Claude) The oracle of the prophetic announcement has been fulfilled. And he added: 'Take a cithara, wander about, forgotten harlot city; play the cithara well, sing many songs, that you may be remembered. And after seventy years Tyre will be like a harlot's song, and God will visit Tyre.' Hence we can also take in a good sense the song of that harlot Rahab, who received Joshua's spies with a faithful mind. For the Lord too says: 'We sang to you, and you did not dance,' and David says: 'Sing to the Lord a new song; sing to the Lord, all the earth'; that is, the harlot's song, which that former harlot, the earth in Adam and Eve, sang, the harlot in the people of the nations. This harlot made very many good harlots, of whom the Lord Jesus said to that chosen and elder people of God: 'Tax collectors and harlots go before you into the kingdom of God.' ### Scripture references - Isa 23:16: quotation, high confidence - Isa 23:17: quotation, high confidence - Josh 2:1: allusion, high confidence - Matt 11:17: quotation, high confidence - Ps 96:1 (95:1 LXX): quotation, high confidence - Matt 21:31: quotation, high confidence ### Translation notes - Isa 23:16–17 is quoted in the Greek form. The interpretation is Ambrose's own and is translated as written. ### Citation (SBL) Ambrose, Hel. 74 (CSEL 32.2:456–457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/74). ## On Elijah and Fasting 75 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-75 - Source: CSEL 32.2:457–458 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Since the Lord is merciful, we should renounce the devil, as the demons themselves disowned Christ, and trust the great physician to heal great sins. ### Latin text Ergo quoniam tam misericordem habemus dominum, qui etiam graui ignoscat errori, conuertamur a uitiis, non recedamus a lege, praeceptum domini quasi seruuli sedulis studiis exequamur. quid nobis cum inpuritatibus et inpudicitiis, quid cum operibus diaboli? audistis hodie in lectione decursa quid legio dixerit: quid mihi et tibi est, Iesu, fili dei? et tu dic, si forte uides pugnare aduersum te diaboli temptamenta: quid mihi et tibi est, Belial? ego seruus Christi sum, illius redemptus sanguine, illi me totum mancipaui. quid mihi et tibi est? non noui opera tua, nihil tuum quaero, nihil tuum possideo, nihil tuum desidero. quanto magis nos separari oportet a diabolo, si se ille discernit a Christo? et si fuimus ei in aliquo obnoxii, iam, non sumus. confugimus ad medicum. uulnera superiora curauit, et si quid superest acerbitatis, medella non deerit. etsi quid iniuriae fecimus, memor non erit qui semel donauit. etsi grauia deliquimus, magnum medicum inuenimus, magnam medicinam gratiae eius accepimus; magna medicina enim tollit peccata magna. ### English translation (Claude) Since, then, we have so merciful a Lord, who pardons even grave error, let us turn from vices, let us not depart from the law, let us carry out the Lord's command with the diligent zeal of servants. What have we to do with impurities and immodesties, what with the works of the devil? You heard today in the reading that has been gone through what the legion said: 'What have I to do with you, Jesus, Son of God?' You too say, if perhaps you see the devil's temptations fighting against you: 'What have I to do with you, Belial? I am a servant of Christ, redeemed by his blood; I have given myself wholly into his ownership. What have I to do with you? I do not know your works, I seek nothing of yours, I possess nothing of yours, I desire nothing of yours.' How much more ought we to separate ourselves from the devil, if he distinguishes himself from Christ? And if we were liable to him in anything, now we are not. We have fled to the physician. He has healed our former wounds, and if any bitterness remains, the remedy will not be lacking. Even if we have done some wrong, he who once forgave will not remember it. Even if we have offended gravely, we have found a great physician, we have received the great medicine of his grace; for great medicine takes away great sins. ### Scripture references - Mark 5:7: quotation, high confidence - Mark 5:9: allusion, high confidence - 2 Cor 6:15: allusion, high confidence - 1 Pet 1:19: allusion, medium confidence - Matt 9:12: allusion, medium confidence ### Translation notes - 'You heard today in the reading' refers to the gospel read at the service. ### Citation (SBL) Ambrose, Hel. 75 (CSEL 32.2:457–458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/75). ## On Elijah and Fasting 76 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-76 - Source: CSEL 32.2:458 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: We can redeem our sins by almsgiving, turning money, the instrument of greed, into an aid to mercy. ### Latin text habemus etiam plura subdita, quibus peccata nostra redimamus. pecuniam habes, redime peccatum tuum. non uenalis est dominus, sed tu ipse uenalis es. peccatis tuis uenditus es: redime te operibus tuis, redime te pecunia tua. uilis pecunia, sed pretiosa est misericordia. elimosyna namque a peccato liberat et alibi: redemptio uiri diuitiae eius et in euangelio: facite uobis amicos de mammona iniquitatis. et uenenum frequenter antidoto temperatur, hoc est ueneno uenenum excluditur, ueneno mors repellitur, uita seruatur. fac et tu quasi bonus dispensator de instrumento auaritiae subsidium misericordiae, sinceritatis gratiam de corruptionis inlecebra. ### English translation (Claude) We also have many things at hand by which we may redeem our sins. You have money: redeem your sin. The Lord is not for sale, but you yourself are for sale. You have been sold by your sins: redeem yourself by your works, redeem yourself by your money. Money is cheap, but mercy is precious. For 'almsgiving frees from sin,' and elsewhere: 'The ransom of a man's life is his riches,' and in the gospel: 'Make friends for yourselves by the mammon of iniquity.' Poison too is often tempered by an antidote, that is, poison is driven out by poison, death repelled by poison, life preserved. Do you too, as a good steward, make from the instrument of avarice the support of mercy, from the enticement of corruption the grace of sincerity. ### Scripture references - Isa 50:1: allusion, medium confidence - Prov 13:8: quotation, high confidence - Luke 16:9: quotation, high confidence ### Extrabiblical texts - Tob 12:9 (Tobit): quotation, high confidence ### Translation notes - 'Almsgiving frees from sin' is Tob 12:9 (compare Sir 3:30). ### Citation (SBL) Ambrose, Hel. 76 (CSEL 32.2:458; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/76). ## On Elijah and Fasting 77 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-77 - Source: CSEL 32.2:458–459 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Isaiah's announcement that the Lord comes to lay waste the world shows the coming judgment as present, to call us to conversion. ### Latin text Audistis quid hodie lectum sit: ecce uenit dominus disperdere orbem terrarum. quasi manu sanctus propheta demonstret, quasi oculis aduenientem uideat iudicii diem, ita dicit: ecce uenit dominus disperdere orbem terrarum. immo quia in spiritu prophetis etiam quae futura sunt tamquam praesentia reuelantur, ideo quae uidebat nobis quoque demonstrare cupiebat, ut nos ad conuersionem ab errore reuocaret. ### English translation (Claude) You have heard what was read today: 'Behold, the Lord comes to lay waste the world.' As if the holy prophet were pointing with his hand, as if he saw with his eyes the coming day of judgment, so he says: 'Behold, the Lord comes to lay waste the world.' Rather, since in the Spirit even things to come are revealed to the prophets as present, therefore he wished to show us too what he saw, so as to call us back from error to conversion. ### Scripture references - Isa 24:1: quotation, high confidence ### Translation notes - Isa 24:1 is quoted in the Greek/Old Latin form. ### Citation (SBL) Ambrose, Hel. 77 (CSEL 32.2:458–459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/77). ## On Elijah and Fasting 78 - URL: https://sophiascriptura.com/fathers/ambrose-helia/41/#p-78 - Source: CSEL 32.2:459–460 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The world's end is not loss but rest, as an emptied stadium after the games brings rest to athletes and spectators. ### Latin text nec tamen quisquam frangi debet, cum audit quia disperdet dominus orbem terrarum, ne forte dicat: esto, nos grauia peccata commisimus: quid deliquit caelum, quid terra, quid mare, ut et illa disperdat? cur perit tam pulcher ornatus? angusti est animi eiusmodi opinio. ceterum si altius spectes, inuenies hoc esse pro nobis quod putas esse contra nos, iudicabis hoc esse pro mundo quod aduersus mundum arbitraris. non semper stadium refertum est spectatoribus, non semper certaminibus inquietum, non semper concretum puluere, sed quando certamina, tunc populus in spectaculo, luctator in scammate, puluis in stadio. ubi decursa certamina, conuentus soluitur, discedit unusquisque aut uictor ad gratiam aut uictus ad opprobrium. euehit corona uictorem, uictum premit uerecundia, angit iniuria. si quis ergo postea ingrediatur stadium, uideat uacuum celebritatis, dicat agonithetae cur uacet stadium, cur sileant certamina, cur sollemnitas ferietur, respondebit qui agoni praeest: oportet requiescere athletas, oportet requiescere spectatores.) qui enim laboris est fructus nisi requies post laborem? similiter et orbis terrarum aliquando soluendus est, ut sit requies fatigatis. ### English translation (Claude) Yet no one ought to be broken when he hears that the Lord will lay waste the world, lest perhaps he say: 'Granted, we have committed grave sins: what wrong has heaven done, what the earth, what the sea, that he should lay them waste too? Why does such fair adornment perish?' Such an opinion belongs to a narrow mind. But if you look more deeply, you will find that what you think is against us is for us; you will judge that what you consider against the world is for the world. The stadium is not always full of spectators, not always busy with contests, not always thick with dust; but when there are contests, then there are people at the show, wrestlers in the pit, dust in the stadium. When the contests are run, the gathering breaks up; each goes away either a victor to favor or vanquished to disgrace. The crown exalts the victor; shame weighs on the vanquished, injury torments him. If anyone, then, enters the stadium afterward, sees it empty of crowds, and asks the president of the games why the stadium is empty, why the contests are silent, why the festival is on holiday, the one who presides over the games will answer: 'The athletes must rest, the spectators must rest.' For what is the fruit of labor but rest after labor? Likewise the world too must at some time be dissolved, so that there may be rest for the weary. ### Scripture references - Isa 24:1: allusion, high confidence - 2 Pet 3:10: allusion, medium confidence - Heb 4:9: allusion, medium confidence ### Citation (SBL) Ambrose, Hel. 78 (CSEL 32.2:459–460; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/78). ## On Elijah and Fasting 79 - URL: https://sophiascriptura.com/fathers/ambrose-helia/79/#p-79 - Source: CSEL 32.2:460–461 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Christians, enrolled for Christ's contest, must train like athletes in sobriety and chastity, watched by angels, to win the crown. ### Latin text Athletae sumus, in quodam stadio decernimus spiritali. denique bonus athleta dicebat: facti sumus spectaculum huius mundi et alibi: sic curro non ut in incertum, sic enitor, non ut aera caedens, sed castigo corpus meum et alibi: superiora obliuiscens et ea quae sunt priora adpetens ad destinatum sequor, ad brabium. athletae ergo sumus, legitime certandum est. multa luctamina sunt, et qui hodie uictus est cras se reparat. ante ad brabium contenditur, ad coronam postea. numquid athleta otio uacat, cum semel dederit certamini nomen suum? exercetur cottidie, unguitur cottidie. ipse cibus ei agonisticus datur, disciplina exigitur, castimonia custoditur. et tu dedisti nomen tuum ad agonem Christi, subscripsisti ad conpetitionem coronae: meditare, exercere, ungere oleo laetitiae, unguento exinanito. cibus tuus cibus sobrietatis sit, nihil habeat intemperantiae, nihil luxuriae, potus tuus parcior, ne quid ebrietatis obrepat, custodi corporis castimoniam, ut possis esse habilis ad coronam, ne existimatio tua offendat spectatoris affectum, ne te fautores tui neclegentem uideant et deserant. spectant te archangeli et potestates et dominationes et illa angelorum decem milia decem milium. sub tantis erubescere considera quam dedecorosum sit, ingressus stadium uigorem animae tuae excita, lacertos excute. progressus in scamma necesse est excipias puluerem, subeas aestiui solis flagrantiam. grauis aestus, sed dulcis uictoria: molesta caligo pulueris, sed speciosa tolerantia. nemo stadium puluerulentus ingreditur, sed puluerulentum reddunt certamina: ibi colligitur puluis, ubi palma proponitur. nemo iterum nitidus coronatur, puluerulentum decet uictoria. ### English translation (Claude) We are athletes; we compete in a kind of spiritual stadium. Indeed the good athlete said: 'We have become a spectacle to this world,' and elsewhere: 'So I run, not as uncertainly; so I strive, not as beating the air, but I chastise my body,' and elsewhere: 'Forgetting what lies behind and reaching for what lies ahead, I press toward the goal, toward the prize.' We are athletes, then; we must contend lawfully. There are many bouts, and he who is defeated today recovers himself tomorrow. First one strives for the prize, afterward for the crown. Does an athlete take leisure once he has given his name for the contest? He trains daily, is anointed daily. A competitor's diet is given him, discipline is required, chastity is kept. You too have given your name for the contest of Christ, you have enrolled for the competition for the crown: practice, train, be anointed with the oil of gladness, with ointment poured out. Let your food be the food of sobriety, having nothing of intemperance, nothing of luxury; let your drink be more sparing, lest any drunkenness creep in; guard the chastity of your body, so that you may be fit for the crown, lest your reputation offend the affection of the spectator, lest your supporters see you negligent and desert you. The archangels watch you, and the powers and dominions, and those ten thousand times ten thousand angels. Consider how shameful it is to blush before so many. When you have entered the stadium, rouse the vigor of your soul, shake out your arms. When you have advanced into the pit, you must take the dust and endure the burning of the summer sun. Heavy is the heat, but sweet the victory; troublesome the cloud of dust, but beautiful the endurance. No one enters the stadium dusty, but the contests make him dusty: dust is gathered where the palm is set forth. No one, again, is crowned clean; victory befits the dusty. ### Scripture references - 1 Cor 4:9: quotation, high confidence - 1 Cor 9:26: quotation, high confidence - 1 Cor 9:27: quotation, high confidence - Phil 3:13: quotation, high confidence - Phil 3:14: quotation, high confidence - 2 Tim 2:5: allusion, high confidence - Ps 45:7 (44:8 LXX): allusion, high confidence - Song 1:3: allusion, high confidence - Col 1:16: allusion, medium confidence - Dan 7:10: allusion, high confidence ### Translation notes - 'You have given your name' refers to enrollment for baptism at the beginning of Lent. ### Citation (SBL) Ambrose, Hel. 79 (CSEL 32.2:460–461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/79). ## On Elijah and Fasting 80 - URL: https://sophiascriptura.com/fathers/ambrose-helia/79/#p-80 - Source: CSEL 32.2:461–462 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Ambrose prays for Christ's coming, which will free creation from vanity and bring the new heaven where the faithful see his glory. ### Latin text ueni ergo, domine Iesu, exeat corona tua, dimitte uictores in requiem, uictos ad conpunctionem. etsi disperdis orbem terrarum, plura sunt inuisibilia opera tua quam quae uidimus. qui angustioris est animi illa non cernit, dolet quod disperdas orbem terrarum, sed qui nouit spectare quae inuisibilia sunt gaudet ut uenias et omnes liberes. gaudent athletae, qui possunt dicere: ueniat regnum tuum, fiat uoluntas tua sicut in caelo et in terra. gaudebit creatura mundi, ut a uanitate mundi istius liberetur, quae nunc congemiscit et parturit, quia uanitati etiam illa creatura subiecta est, donec multiplicetur adoptio filiorum et totius corporis redemptio conpleatur. in bono ergo disperdet orbem terrarum. erit etenim caelum nouum et nox non erit amplius. denique reuelabit, inquit, faciem eius, ut reuelata facie spectemus gloriam Christi. ### English translation (Claude) Come, then, Lord Jesus; let your crown come forth; send the victors to rest, the vanquished to compunction. Even if you lay waste the world, your invisible works are more than those we have seen. One of narrower mind does not see them and grieves that you lay waste the world; but one who knows how to look at what is invisible rejoices that you come and free all. The athletes rejoice who can say: 'Your kingdom come, your will be done, as in heaven so on earth.' The creation of the world will rejoice to be freed from the vanity of this world, which now groans and is in labor, because that creation too was subjected to vanity until the adoption of sons is multiplied and the redemption of the whole body is completed. For good, then, he will lay waste the world. For there will be a new heaven, and there will be no more night. Indeed, it says, he will unveil its face, so that with unveiled face we may behold the glory of Christ. ### Scripture references - Rev 22:20: allusion, high confidence - 2 Cor 4:18: allusion, medium confidence - Matt 6:10: quotation, high confidence - Rom 8:19: allusion, high confidence - Rom 8:20: allusion, high confidence - Rom 8:21: allusion, high confidence - Rom 8:22: allusion, high confidence - Rom 8:23: allusion, high confidence - Rev 21:1: allusion, high confidence - Rev 22:5: allusion, high confidence - 2 Cor 3:18: allusion, medium confidence ### Translation notes - The source of 'he will unveil its face' is uncertain (perhaps Isa 25:7 or 2 Cor 3:18). ### Citation (SBL) Ambrose, Hel. 80 (CSEL 32.2:461–462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/80). ## On Elijah and Fasting 81 - URL: https://sophiascriptura.com/fathers/ambrose-helia/79/#p-81 - Source: CSEL 32.2:462 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Like athletes watched by angels, we should fast and avoid revelry, separating ourselves, as the Levites did at Moses' call, from those who sin by feasting. ### Latin text Aduertimus igitur in stadio constituti quantis aut delectationi aut dolori erimus, qui nunc fautores nobis sunt, ne pro nobis incipiant erubescere. sicut enim erit gaudium in caelo super uno peccatore paenitentiam agente. ita erit maestitia super eo qui non exorata uenia cursum uitae huius confecerit. castigemus ergo corpus nostrum ieiuniis, fugiamus indecoras comisationes. caueamus ne nobis dicatur: ululate a uino, ne ueniat Moyses, Leuitas aduocet. quicumque paratus ad dominum armatam dexteram gerat separet se ab iis qui manducando et bibendo grauia contraxere peccata. et hodie Moyses uenit, cum lex recensetur: Moyses uocat, cum lex praecipit. ### English translation (Claude) We notice, then, set in the stadium, how great a delight or grief we shall be to those who now support us, lest they begin to blush for us. For as there will be joy in heaven over one sinner who repents, so there will be sorrow over one who has finished the course of this life without obtaining pardon. Let us chastise our body, then, with fasts; let us flee unseemly revels. Let us beware lest it be said to us: 'Howl from wine,' lest Moses come and call the Levites. Let whoever is ready for the Lord bear an armed right hand and separate himself from those who by eating and drinking have contracted grave sins. And today Moses comes, when the law is read; Moses calls, when the law commands. ### Scripture references - Luke 15:7: allusion, high confidence - 1 Cor 9:27: allusion, high confidence - Rom 13:13: allusion, medium confidence - Joel 1:5: quotation, high confidence - Exod 32:26: allusion, high confidence - Exod 32:27: allusion, high confidence ### Translation notes - 'Howl from wine' is Joel 1:5 in the Greek form. The reference is to the Levites' response to Moses after the golden calf (Exod 32:26–28). ### Citation (SBL) Ambrose, Hel. 81 (CSEL 32.2:462; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/81). ## On Elijah and Fasting 82 - URL: https://sophiascriptura.com/fathers/ambrose-helia/79/#p-82 - Source: CSEL 32.2:462–463 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The church must separate the unrepentant from the altar, so that by correction they may return to the sacraments. ### Latin text apostolus docet ut separemus nos ab omni fratre inquiete agente. percutiamus eum gladio spiritali, qui est uerbum dei. non fratris, non propinqui accipiamus personam, sed omnem inmundum a Christi secernamus altaribus, ut emundet et corrigat lapsus suos, quo ad sacramenta Christi redire mereatur. ### English translation (Claude) The apostle teaches that we should separate ourselves from every brother who walks disorderly. Let us strike him with the spiritual sword, which is the word of God. Let us not respect the person of brother or kinsman, but let us separate every unclean person from the altars of Christ, so that he may cleanse and correct his lapses and deserve to return to the sacraments of Christ. ### Scripture references - 2 Thess 3:6: allusion, high confidence - Eph 6:17: allusion, high confidence - Exod 32:27: allusion, medium confidence ### Translation notes - The passage refers to exclusion from communion as penitential discipline. ### Citation (SBL) Ambrose, Hel. 82 (CSEL 32.2:462–463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/82). ## On Elijah and Fasting 83 - URL: https://sophiascriptura.com/fathers/ambrose-helia/79/#p-83 - Source: CSEL 32.2:463 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: The unbaptized should come to baptism, which, like the fire on Elijah's water-drenched altar, consumes sin and enlightens. ### Latin text si quis autem non est baptizatus, securior conuertatur remissionem accipiens peccatorum...... uelut ignis quidam peccata consumit, quia Christus in igne et spiritu baptizat. denique hunc typum legis in Regnorum libris, ubi Helias super altare ligna inposuit et dixit ut mitterent supra de hydriis aquam. et dixit: iterate, et iterauerunt. et dixit: iterate tertio, et iterauerunt et tertio et, cum manaret aqua, precatus est Helias, et ignis descendit e caelo. tu es homo super altare, qui ablueris aqua, cuius exuritur culpa ut uita renouetur; lignum enim et stipulam consumit ignis. noli timere ignem per quem inluminaris. ideo tibi dicitur: accedite ad eum et inluminamini. suscipite iugum Christi. nolite timere quia iugum est: festinate, quia leue est. non conterit colla, sed honestat. quid dubitatis, quid procrastinatis? non alligat ceruicem uinculis, sed mentem gratia copulat, non necessitate constringit, ### English translation (Claude) But if anyone is not baptized, let him be converted with more confidence, receiving the remission of sins … like a kind of fire it consumes sins, because Christ baptizes with fire and the Spirit. Indeed you read this type in the books of Kingdoms, where Elijah put wood on the altar and told them to pour water on it from jars. And he said: 'Do it again,' and they did it again. And he said: 'Do it a third time,' and they did it a third time; and when the water was flowing, Elijah prayed, and fire came down from heaven. You are the man on the altar, who are washed with water, whose guilt is burned up so that life may be renewed; for fire consumes wood and stubble. Do not fear the fire by which you are enlightened. Therefore it is said to you: 'Come to him and be enlightened.' Take up the yoke of Christ. Do not fear because it is a yoke: hasten, because it is light. It does not crush necks but honors them. Why do you hesitate, why do you put off? It does not bind the neck with chains but joins the mind with grace; it does not constrain by necessity, ### Scripture references - Matt 3:11: allusion, high confidence - 1 Kgs 18:33: allusion, high confidence - 1 Kgs 18:34: quotation, high confidence - 1 Kgs 18:38: allusion, high confidence - 1 Cor 3:12: allusion, medium confidence - Ps 34:5 (33:6 LXX): quotation, high confidence - Matt 11:29: allusion, high confidence - Matt 11:30: allusion, high confidence ### Translation notes - The edition marks a gap in the text. The sentence breaks off at the end; section 84 begins after a further gap. ### Citation (SBL) Ambrose, Hel. 83 (CSEL 32.2:463; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/83). ## On Elijah and Fasting 84 - URL: https://sophiascriptura.com/fathers/ambrose-helia/79/#p-84 - Source: CSEL 32.2:463–464 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: No one should postpone baptism, which, prefigured by Elijah's opening of heaven, opens the kingdom through water and the Spirit. ### Latin text ..... quid negas adhuc esse temporis? omne tempus oportunum ad indulgentiam. si aurum tibi offeram, non mihi dicis: cras ueniam, sed iam exigis. nemo differt, nullus excusat: redemptio animae promittitur, et nemo festinat. Iohannes in paenitentiam baptizabat, et omnis Iudaea conueniebat: Christus baptizat in spiritu, Christus gratiam dispensat, et cum fastidio conuenitur. typum baptismatis demonstrauit Helias et caelum aperuit, quod fuit clausum tribus annis et sex mensibus. quanto maiora munera ueritatis sunt! aperuit utique caelum non pluuia descendens, sed ascendens gratia; nemo enim nisi per aquam et spiritum ascendit in regnum caelorum. clauserat caelum hominibus perfidia, sed aperuit fides. ### English translation (Claude) … Why do you say there is still time? Every time is fit for pardon. If I offered you gold, you would not say to me: 'I will come tomorrow,' but you would demand it at once. No one delays, no one excuses himself; the redemption of the soul is promised, and no one hastens. John baptized for repentance, and all Judea gathered; Christ baptizes in the Spirit, Christ dispenses grace, and people come with reluctance. Elijah showed a type of baptism and opened heaven, which had been shut three years and six months. How much greater are the gifts of the truth! It opened heaven, surely, not by rain coming down, but by grace going up; for no one goes up into the kingdom of heaven except through water and the Spirit. Faithlessness had shut heaven to men, but faith opened it. ### Scripture references - Mark 1:4: allusion, high confidence - Mark 1:5: allusion, high confidence - Mark 1:8: allusion, high confidence - Luke 4:25: allusion, high confidence - Jas 5:17: allusion, high confidence - Jas 5:18: allusion, high confidence - John 3:5: allusion, high confidence ### Translation notes - The edition marks a gap at the beginning of the section. ### Citation (SBL) Ambrose, Hel. 84 (CSEL 32.2:463–464; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/84). ## On Elijah and Fasting 85 - URL: https://sophiascriptura.com/fathers/ambrose-helia/79/#p-85 - Source: CSEL 32.2:464–465 - Translation: Claude (claude-opus-5-5), 2026-10-22 Summary: Delaying baptism is folly; like Cain's offering of what came after, giving God the remainder of life is rejected, while Abel's first-fruits were accepted. ### Latin text patebat et ante hoc caelum hominibus. denique Enoch raptus ad caelum est. iterum clausum est, sed aperuit Helias. qui raptus est curru. et uos potestis ascendere, si sacramenti gratiam consequamini. quousque delectationes, quousque comissationes? instat iudicii dies: dum differs gratiam, mors adpropinquat. quis dicat: (non mihi nunc uacat, occupatus sum, non mihi demonstres lumen, nolo tam cito me redimas, non mihi adhuc opus est regnum caeleste? nonne hoc dicit qui excusat a baptismate? et quanta gratia renouaris, o homo! et non exureris, sanaris et non doles, reformaris et non dissolueris, ictum mortis non excipis et resurgis. et adhuc dissimulas, adhuc expectas ut uiuas saeculo, postea te reseruas deo? ignoras quod Cain propterea displicuerit sacrificium, quoniam non primitiua optulit, sed primitiuis ipse perfunctus de sequentibus munus deo temptauit offerre, Abel autem primitiarum oblatione praelatus meruit insigne pietatis? ### English translation (Claude) This heaven was open to men before too: indeed Enoch was caught up to heaven. Again it was shut, but Elijah, who was caught up in a chariot, opened it. You too can ascend, if you obtain the grace of the sacrament. How long delights, how long revels? The day of judgment presses; while you put off grace, death draws near. Who would say: 'I have no time now, I am busy; do not show me the light; I do not want you to redeem me so soon; I do not yet need the heavenly kingdom'? Does not one who excuses himself from baptism say this? And with how great a grace you are renewed, O man! You are and not burned, healed and not pained, re-formed and not dissolved; you do not receive the stroke of death, and you rise again. And still you dissemble, still you wait to live for the world and keep yourself for God afterward? Do you not know that Cain's sacrifice displeased because he did not offer the first-fruits, but, having himself used the first-fruits, tried to offer God a gift from what came after; while Abel, preferred for his offering of first-fruits, deserved the mark of piety? ### Scripture references - Gen 5:24: allusion, high confidence - Heb 11:5: allusion, high confidence - 2 Kgs 2:11: allusion, high confidence - Gen 4:3: allusion, high confidence - Gen 4:4: allusion, high confidence - Gen 4:5: allusion, high confidence - 2 Cor 6:2: allusion, medium confidence ### Translation notes - The angle brackets mark a word supplied by the editor. The work ends here. ### Citation (SBL) Ambrose, Hel. 85 (CSEL 32.2:464–465; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrose-helia/85).